《混元聖紀》Vol. 8

This scripture recounts the story of how Daoist patriarch Zhang Daoling (also known as Zhang Ling) subdued demons in the Shu region. At that time, tens of thousands of demons openly wreaked havoc during daylight, spreading plagues that harmed the common people. After defeating the Six Heavens' Great Demons (referring to six principal demon kings), Zhang Daoling banished the demonic hordes to the desolate northwest and established a fundamental rule: humans would govern the day while spirits could only operate at night, maintaining clear boundaries between the Yin and Yang realms. Any violation would face severe punishment through the Orthodox Unity (Zhengyi) Daoist methods. To this day, Mount Qingcheng in Sichuan preserves remnants of the "Ghost Market" and the Celestial Master's (Tianshi) Oath-to-Spirits stone monument.

On the first day of the fifth lunar month, the Supreme Lord Lao (Taishang Laojun) descended again, bestowing upon Zhang Daoling numerous Daoist scriptures including: nine volumes of the Central Chapters of Great Clarity (Taiqing Zhongpian), thirty-six volumes of the Golden Liquid Elixir Scripture (Jinye Danjing), twenty-four volumes of the Central Scripture of Great Clarity (Taiqing Zhongjing), along with esoteric cultivation methods like the Mysterious Woman's Secret Scripture (Xuannü Mimi Jing), Scripture of Pure Authenticity (Suzhen Jing), and Scripture of Primordial Yin (Shiyin Jing). These classics covered diverse Daoist practices such as alchemy (Neidan/Waidan), talismanic incantations (Fulu), purification rituals (Zhaijiao), divination, and inner vision cultivation. The total collection comprised 930 volumes of scriptures and 70 volumes of talismanic writings, combining into one thousand volumes. Particularly noteworthy were key texts like the Celestial Chronicle of the Nine Heavens (Jiutian Yuanpu), Precious Scripture of the Five Elders (Wulao Baojing), and the Inner Scripture of the Golden Tower's Imperial Lord and Azure Lad (Jinque Dijun Qingtong Neijing) – all representing core scriptures of early Daoist cultivation.

This passage documents the pivotal experiences of Daoist Celestial Master (Tianshi) Zhang Ling (also known as Zhang Daoling) receiving divine revelations and establishing his teachings.

Lord Lao (Laojun, the deified Laozi) escorted Zhang Ling in a dragon chariot to the Seven Jewel Terrace of Langfeng Golden Ramparts on Mount Kunlun, the abode of the Great Lord of Jade Radiance (Yuchen Dadaojun), a high-ranking Daoist deity. After Zhang paid homage to the Jade Radiance Lord, Lord Lao commanded the Immortal Azure Youth to bestow upon Zhang the Celestial Master's seal and ribbon (symbols of his spiritual authority). He was also granted sacred implements including the paired Male-Female Swords, the Crown of Twofold Harmony, the Demon-Repelling Cape, and the Fish-Scale Ritual Robe, along with talismans (Fulu), covenants, scriptures, and precepts. These empowered him to assist the state, uphold heaven's mandate, nurture life, relieve suffering, and subdue evil forces.

In the first year of the Jiankang era (Eastern Han Dynasty), Zhang Ling relocated to Mount Yuntai in Langzhou. On the fifteenth day of the tenth month, Lord Lao descended again to transmit the Scripture of Orthodox Unity Covenantal Power (Zhengyi Mengwei Jing), essential cultivation methods, the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures, and purification rituals. These texts were written in the celestial script of Numinous Treasure (Lingbao), instructing devotees to observe ritual bathing and fasting on specific days—such as the Jiazi and Gengshen days, the Eight Solar Terms, Three Primes, Five La festivals, and Three Assemblies—by erecting altars, making offerings, confessing transgressions, and performing ancestral salvation rites.

On the seventh day of the first month in the second year of Emperor Huan's Jianhe era, Zhang Ling accepted Zhao Sheng as his disciple. During this period, twelve divine maidens manifested, transforming a salt spring into brine wells. The locale was renamed "Ling" in honor of this miracle (later called Immortal Well Salt, in present-day Longzhou).

In the first year of the Yongshou era, on the seventh day of the first month, Lord Lao descended once more, accompanying Zhang Ling on a journey to Chengdu. Riding his dragon chariot while Zhang soared on a white crane, they arrived at the cultivation site of the Jade Maiden of Great Radiance (Taihao Yunü). Earth deities presented the Jade Tribunal (a sacred seat), where Lord Lao expounded the Scripture of the Northern Dipper (Beidou Jing) on longevity and disaster prevention. On the fifteenth day, he taught the Scripture of the Southern Dipper (Nandou Jing) on soul refinement. Both texts were transcribed by two attendant Perfected Ones (Zhenren). After the teachings, the Jade Tribunal transformed into a well—now the site of Chengdu's Jade Tribunal Temple. Later, at Lutang Mountain, Lord Lao imparted additional scriptures to Zhang Ling for subduing demonic forces.

These accounts illustrate how early Daoist Celestial Masters received divine authorization to establish doctrinal systems, showcasing the integration of Daoism with folk beliefs and local landscapes. The narratives blend miraculous events with concrete geographical references, embodying the tradition's synthesis of spiritual revelation and earthly manifestation.

This account recounts several important legends about Laozi (venerated in Daoism as "Lord Lao") during the Eastern Han dynasty. On the Double Ninth Festival (9th day of the 9th lunar month) in 156 CE, at high noon, the 123-year-old Zhang Daoling (founder of the Zhengyi tradition) was practicing cultivation at Mount Yuntai when the Supreme Lord Lao (Taishang Laojun) dispatched envoys of the Five Thearchs bearing a jade edict, conferring upon him the title of "Zhengyi Zhenren" (Perfected Man of Orthodox Unity). Amidst the appearance of five-colored auspicious clouds and divine dragons, Zhang ascended to immortality alongside his disciples Wang Chang and Zhao Sheng.

On the jiazi day of the 8th month in 165 CE, Emperor Huan of Han dreamed of Lord Lao descending to the palace in a magnificent carriage. He subsequently dispatched envoys to Laozi's birthplace in Ku County, Chen State (present-day Luyi, Henan) to conduct sacrificial rites, commissioning the chancellor Bian Shao to compose an inscription. The stele records that Laozi once served as archivist of the Zhou dynasty's imperial library. During the reign of King You of Zhou when earthquakes struck the Three River valleys, Laozi warned the king by drawing parallels to celestial omens during the fall of the Xia and Shang dynasties. It further notes that Confucius, born in 551 BCE (21st year of King Ling of Zhou), consulted Lao Dan (i.e., Laozi) on ritual matters when the latter was already over a century old.

The inscription elucidates core concepts from the Daode Jing: Heaven and Earth endure because they do not exist for themselves; human life and death resemble the continuation of physical form. Mysterious statements like "the valley spirit never dies" (referring to the Dao's eternity) inspired later cultivation practitioners. People believed Laozi could harmonize primordial Qi (vital energy), coexist with the Three Luminaries (sun, moon, stars), interpret celestial omens, transform according to the movements of the Northern Dipper, and ultimately achieve feathered ascent through cultivation methods like visualizing the Dantian (energy center in lower abdomen) and the Purple Chamber of Supreme Unity (Taiji Zifang).

The text concludes with historical disagreements: Ban Gu's Han Shu criticizes Laozi's advocacy to "abolish sageliness and discard wisdom" as contradicting Confucian thought, comparing him to Chu's Zixi. The author considers this a classic case of "those who follow different ways cannot make plans together." The passage vividly illustrates the collision between religious deification of Laozi and historical assessments during the Eastern Han period.

Laozi (founder of Daoism) is revered by later generations because he profoundly understood the Way of preserving Shen (spirit) and cultivating nature, pursuing a state transcending worldly concerns. His spiritual connection with the Yellow Emperor Xuanyuan (progenitor of Chinese civilization) is illustrated in the historical account where Emperor Gaozong of Shang dreamed of Laozi and subsequently began offering sacrifices to him.

Bian Shao (Eastern Han scholar) confessed in his "Inscription on Laozi" that his limited scholarship prevented full comprehension of the sage's wisdom, forcing him to rely on classical texts to describe Laozi's profound teachings. Laozi advocated maintaining emptiness and stillness, embracing namelessness, willingly occupying humble positions while distancing himself from high-ranking offices and wealth. He once instructed Confucius (founder of Confucianism) using the principle of "benevolence," yet chose reclusion for himself—even changing his name to avoid fame.

Like the sun's rising and setting or the moon's waxing and waning, the prosperity and decline of all things follow natural patterns. The Dao of heaven detests fullness but favors humility—this explains Laozi's enduring reverence. By voluntarily relinquishing glory and wealth, continuously reducing desires, he ultimately attained the realm of void-like tranquility. This primordial Dao existing before heaven and earth, when preserved through cultivating one's true nature, bestows five blessings.

The inscription praises: Laozi embodied mysterious De (virtue), maintaining emptiness like a valley while content in lowliness. Flexible as a rope yet composed when facing three rivers (symbolizing adversity), he seized the moment for reclusion. By holding fast to the "guarding the One" (focusing on fundamentals) principle, he brought peace to the world. Occupying high positions without arrogance, dwelling in substance while discarding vanity, he treated Dao and De as models while disdaining gold and jade. Severing worldly cravings to return to infant-like purity, his vast Qi (vital energy) endured beyond human comprehension. Advocating governance through Wuwei (non-action), he moved freely while steadfastly maintaining the true Way—appearing foolish yet profoundly empty, this sage's realm transcends ordinary understanding.

Laozi's radiance equals the sun and moon, harmonizing with the five planets (Venus, Jupiter, Mercury, Mars, Saturn). He moved between alchemical furnaces (practice sites) and ascended-descended within the Huangting (internal cultivation area). Turning from worldly affairs to conceal his form, he embraced Shen transformations while breathing celestial and earthly essences—his mysteries of life and death remained unfathomable. Heaven-ordained sacrifices demonstrated his spiritual efficacy; people admired his longevity, erecting stone monuments to honor him.

In December, Emperor Huan of Han dispatched Palace Attendant Guan Ba to offer sacrifices at Laozi's hometown Ku County. In the ninth year of Yanxi era (166 CE), he constructed Zhuolong Palace in Fanglin Garden, decorating altars with patterned carpets and gilded vessels, establishing canopied thrones while employing heaven-worship rituals. When the emperor personally sacrificed to Laozi, Buddhist (Futu Shishi) deities were included—all recorded in the Book of Later Han.

According to the Book of Later Han: Records of the Western Regions, the country of Tianzhu (ancient India) was also called Shendu. During Emperor He's reign of the Eastern Han dynasty, this kingdom sent envoys bearing tribute. In the fourth month of the second year of Emperor Huan's Yanxi era (159 CE), they repeatedly came to pay homage from beyond the Rinan commandery. A popular legend states that Emperor Ming of Han once dreamed of a towering golden figure with a luminous halo behind its neck. Upon consulting his ministers, he learned of a Western deity called "Buddha," said to be sixteen feet tall with a golden body. Emperor Ming then dispatched envoys to Tianzhu to seek Buddhist teachings, and Buddhist images were subsequently painted in the Central Plains.

On the first day of the first lunar month in the second year of Emperor Ling's Guanghe era (179 CE), the Supreme Lord Lao (the highest Daoist deity) commanded the Great Ultimate Perfected Being (Taiji Zhenren) and the Three Caverns Master (Sandong Fashi) Xu Laile, among others, to descend together onto Mount Tiantai. Riding in his Eight Scenes Jade Chariot, Lord Lao was accompanied by countless celestial officials, with the Orthodox Unity Perfected Being (Zhengyi Zhenren) attending at his side. Lord Lao proclaimed himself the "Supreme Mysterious Unity Perfected Being" (Taishang Xuanyi Zhenren) and appointed Zhen Dingguang as the High Mysterious Master of the Cavern Scriptures (Dongjing Gaoxuan Fashi). He then ordered the Jade Attendant Wang Sizhen to open a Nine Radiance Jade Casket and retrieve the thirty-six scrolls of the Great Cavern Numinous Treasure Scripture of Dongxuan (Dongxuan Dadong Lingbao Jing), which he transmitted to the immortal Ge Xuan.

Simultaneously, two types of Shangqing (Highest Clarity) purification rituals (Zhaijiao) were transmitted:

The first method involved solitary cultivation, where one severed worldly ties and entered deep meditation to attain transcendence.

The second method was a communal altar assembly, following specific liturgical procedures—first liberating nine generations of ancestors, then praying for the family's blessings, and finally dispelling personal misfortunes.

Additionally, three registers (Fulu) and seven grades of purification rituals were transmitted. The "Three Registers" included:

• The Golden Register Purification (Jinlu Zhai), used to harmonize Yin-Yang and protect the nation’s fortune.
• The Jade Register Purification (Yulu Zhai), specifically for blessing imperial consorts and nobility.
• The Yellow Register Purification (Huanglu Zhai), intended to deliver seven generations of ancestors from the suffering of the underworld.

The "Seven Grades" of purification rituals were:

1. The Bright Truth Purification (Mingzhen Zhai), for redeeming lost souls and resolving karmic grievances.

2. The Spontaneous Purification (Ziran Zhai), a method of cultivating immortality to pray for blessings and avert disasters for all beings.

3. The Three Primes Purification (Sanyuan Zhai), for confessing sins to the Three Officials (Sanguan Dadi).

4. The Eight Nodes Purification (Bajie Zhai), for absolving the sins of ancestors and oneself.

5. The Cavern Spirit Purification (Dongshen Zhai), a practice of sincere cultivation to attain the Dao.

6. The Teachings Purification (Zhijiao Zhai, partially lost in the original text, believed to be a ritual for transmitting doctrinal teachings).

This scripture records the life and spiritual journey of Ge Xuan (courtesy name Xiaoxian), a pivotal figure in Daoism. Born on the eighth day of the fourth lunar month in the seventh year of the Yanxi era (164 CE) during the Eastern Han dynasty, Ge Xuan was the son of a Han dynasty minister. Exceptionally bright from childhood, he immersed himself in classical texts. After losing both parents in his teens, he embarked on the pursuit of immortality.

A Daoist master named Zhi Daoji once prophesied: "The Perfected Being Who Comprehends Mystery (referring to Ge Xuan) will descend from the Great Canopy Heaven (Daluo Tian) into your household. This child is destined to become a leader among immortals—no ordinary boy." Yet his father merely wished for him to live a peaceful, long life and continue the family lineage.

In his youth, Ge Xuan retreated to sacred mountains, seeking extraordinary teachers and consuming divine herbs like lingzhi mushrooms and atractylodes. Later, he encountered the immortal Zuo Ci, who transmitted to him the Scripture of the Nine Elixirs and Golden Liquor (Jiudan Jinye Xianjing). Devoted to cultivation, Ge Xuan excelled in healing illnesses, exorcising spirits, and mastering Daoist breathing techniques (Tuna) and energy guidance (Daoyin). His sincerity moved Laozi (Taishang Laojun) to descend personally and impart sacred scriptures.

The text highlights key practices:

• Purity and Simplicity Fasts (Qingsu Zhaijie): rituals focused on clarity and plainness to dispel calamities.
• Ashes and Charcoal Fasts (Tutan Zhai): penitential rites involving austere suffering to seek blessings.

It also recounts how Laozi bestowed scriptures like the 45-volume Dharma Wheel Scripture (Falun Jing) and the Infinite Mysteries Scripture for Divine Trance (Wuliang Tongmiao Zhuanshen Ruding Jing), charging Ge Xuan to spread them in the mortal world.

Progress in cultivation is described in stages:

• Accumulating 3,000 virtuous deeds enables ascension in broad daylight.
• Persistent good works allow one to descend to earth in a cloud chariot.
• Unwavering propagation of the Dao leads to immortality.

The text concludes by noting surviving sites like the Dharma Wheel Temple ruins at Tiantai Mountain's Tongbai Abbey—where the Three Perfected Beings descended to transmit scriptures—and the Ordination Platform built by spirits under Ge Xuan's command.

Notes:

• Nine Elixirs and Golden Liquor (Jiudan Jinye): refers to Waidan (external alchemy) practices involving golden elixirs and liquid immortality elixirs.
• Tuna and Daoyin: breath regulation and energy-guiding techniques for nurturing life.
• Ashes and Charcoal Fasts (Tutan Zhai): early Daoist rites using physical suffering for repentance.

This account describes the sacred moment on the first day of the tenth lunar month in the second year of the Chi Wu era (239 CE) during the Wu Kingdom of the Three Kingdoms period, when the Supreme Lord Lao (Taishang Laojun, the highest deity in Daoism) dispatched the Celestial Emperor of the Nine Heavens (Jiutian Dishi, a high-ranking celestial being) bearing a golden scroll to confer upon Ge Xuan (a pivotal Daoist figure) the title of "Left Immortal Duke of the Supreme Ultimate (Taiji)."

The document first commends Ge Xuan's cultivation merits: his ancestors had accumulated virtue through generations of arduous practice, while he himself diligently cultivated the Dao, maintained mental focus, revered his teachers, and persistently observed purification rituals (zhaijiao), scripture recitation, and devotional practices. With compassionate service to save others, his pure virtue and extraordinary wisdom, coupled with his innate celestial demeanor and bone structure, allowed his profound mastery of Daoist methods despite reclusive mountain dwelling—ultimately moving the Supreme Lord of the Dao to inscribe his name in the celestial register.

The text then details the exceptional honors bestowed by Lord Lao: first presenting him with resplendent immortal attire (including vermilion embroidered capes, fluttering silk robes, and celestial feathered garments), then granting divine implements like the Golden True Divine Tiger and Demon-Commanding Banner to mobilize mountain and sea spirits. Recognizing his devoted scripture study and tireless cultivation, he was further bestowed the Jade Chariot of Eight Radiances (a celestial vehicle) and golden seals with jade inscriptions symbolizing immortal office.

Finally, Ge Xuan was formally enfeoffed as "Supreme Jade Capital's Left Immortal Duke of the Supreme Ultimate," empowered to oversee the Three Realms and command the Six Heavens' Demon Kings (celestial officials governing the demonic realms in Daoism). He was assigned an entourage of five hundred jade maidens and immortal youths bearing the Nine Luminaries' incense flowers and Dongxuan scriptures. The text emphasizes this as reward for his multi-life cultivation, establishing him as a model for future practitioners and manifesting the Daoist ideal of "perfecting merit to attain immortal rank."

This scripture records the dialogues between Ge Xuan (the Immortal Lord) with Buddhist monks and Confucian scholars, as well as the transmission of Daoist teachings.

At that time, two Buddhist monks (shramanas) named Daowei and Zhu Falan, having heard of Ge Xuan's attainment of the Dao, specially came to pay respects and seek instruction. After offering salutations, they asked: "We've heard the Great Dao makes no distinction between past and present. Are the teachings of Lord Laozi (Taishang Laojun) and Prince Siddhartha identical in essence?" Ge Xuan replied: "Fundamentally, there is no hierarchy of superiority or inferiority." He then established an altar at Mount Tiantai and transmitted to them the Chart of the True Forms of the Five Sacred Peaks (Wuyue Zhenxing Tu), explaining this was the sacred credential personally authorized by Lord Laozi - possessing it would grant them passage through all sacred mountains, with beings of the Three Realms welcoming them. He further transmitted ten volumes of scriptures including the Supreme Golden Elixir Classic (Taishang Jindan Jing) and Numinous Treasure's Spontaneous Fivefold Designation of Celestial Radiance (Lingbao Ziran Wucheng Baoyao Wen), along with a stalk of Supreme Ultimate Dragon Mushroom (Taiji Longzhi Cao) for the immortal officials to wear.

Ge Xuan also instructed his disciple Zheng Siyuan to impart specific cultivation formulas, presenting them with a single immortal elixir pellet that would enable grain abstinence (bigu). After receiving the scriptures and elixir, the monks expressed their wish to remain as attendants. Ge Xuan said: "So long as your hearts remember me, we may meet anytime - there's no need for attachment. You should go to Mount Songshan, where the perfected beings will transmit esoteric methods to you in five years to aid your Dao attainment."

Later, the Confucian scholar Zhang Zhao inquired about Confucius' saying "I transmit rather than create, believing in and loving the ancients." Ge Xuan explained: "Laozi elucidated the Dao of nature to instruct the world, while Confucius traveled among states promoting benevolent governance - these are fundamentally interconnected." When Crown Prince Deng asked about Zhuangzi's statement "The sage acknowledges what lies beyond the six directions but does not discuss it," Ge Xuan answered: "Things within the six directions (heaven-earth and four cardinal directions) have discernible forms that can be discussed; what lies beyond is profoundly mysterious, thus the sage acknowledges its existence without presumptuous commentary."

These events were recorded in the eighth month of the jiazi year, when Ge Xuan was eighty-one years old.

This scripture depicts the grand scene of the Supreme Venerable Lord (Taishang Laojun, the highest deity in Daoism) sending an honor guard to welcome an immortal adept (a cultivator who attained transcendence) on the fifteenth day of the first lunar month, along with three parting poems of admonition left by the immortal.

The first poem laments how people invite calamities by doubting the true Dao and indulging in heretical views—their posthumous reputations vanish, leaving only regret. Those burdened with heavy sins will fall into samsara, possibly reborn as impoverished commoners or disabled beggars. The Dao of Heaven operates spontaneously; only by accumulating virtue through good deeds can one attain nobility. The immortal reveals his current exalted status was earned through cultivation, with beings from the Three Realms (heaven, earth, and the underworld) all paying homage to him.

The second poem, composed as the immortal prepares for ascension, advises Confucian scholars: the Great Dao may seem empty yet contains profound mysteries. Do not dismiss Daoism as false—the fault lies in insincerity of heart. Why not climb sacred mountains to recite the Scripture of the Cavern of Perfection (Dongzhen Jing)? Each verse chanted resonates with celestial harmonies reaching the heavens. The Supreme Venerable Lord manifests his golden form as immortals respond in unison, with flowers scattered and incense burned across the Ten Directions. When divine music plays, phoenixes cry mournfully while dragon-drawn canopies arrive to escort him.

The third poem (partially preserved) describes the immortal riding an eight-radiance cloud chariot toward the celestial palace. His procession features dragon and tiger banners with canopies shading the sky; pausing in the Great Void (cosmic origin), he composed these verses. Emphasizing sincerity in cultivation, it reveals how chanting true scriptures summons celestial responses: auspicious signs appear, and deities descend to greet him.

This scripture recounts several miraculous tales of Daoist immortals manifesting their divine powers and practitioners attaining the Dao to ascend to heaven.

The first section describes immortals reveling in the Palace of Seven Treasures, where seven generations of ancestors ascend to the Hall of Blessings, and sages of old are granted rebirth. If feudal lords sincerely cultivate the Dao, they will ultimately become paragons for all under heaven. Those who attain the Dao embody supreme virtue (De), and all things receive their grace. They wander freely among mountains and rivers, harmonizing spiritual energy (Qi) through breath regulation, refining their vital essence (Jing) to reach the state of Xiyi—the Daoist ideal of formless tranquility. With serene hearts, they recite the Daode Jing, dwelling in the mysteries of the Dao. Suddenly, they perceive the revelation of celestial secrets, mounting a chariot drawn by nine dragons and riding purple mists to ascend. After briefly resting at the Penglai Immortal Palace, they swiftly rise to the heavens. Gathering with countless perfected immortals, they soar effortlessly through the void, their bodies eternally indestructible, their visages growing ever more radiant like gold. Those who propagate the profound mysteries of the Great Dao may ascend lightly as immortals. After chanting their hymns, they depart slowly on cloud-borne chariots.

The second part records an appearance of the Supreme Elder Lord (Taishang Laojun) in Xiangwu County, Longyou Commandery, during the reign of King Chenliu of Wei (264 CE). Manifesting as a towering figure three zhang tall, clad in white robes with white hair and a golden crown, he informed a local man named Wang Shi that peace would soon reign under heaven. Later, when Emperor Wu of Jin received the abdication and ascended the throne, unification indeed came to pass. The emperor ordered the construction of the Taiping Temple at the site of Laojun’s manifestation, which had originally been the residence of Li Zong, a descendant of Laozi.

The third section tells of Dai Yang from Wuxing, who died at age twelve but revived after five days. He claimed that during his death, he was appointed as a celestial wine steward and received talismanic registers (Fulu). With attendants and banners, he prepared to journey to Penglai, Kunlun, and other immortal mountains before being demoted back to the mortal realm. From then on, Dai Yang devoted himself to Daoist arts, mastering divination. In the waning years of Wu, he foresaw its downfall and feigned illness to avoid office. Once, passing by a shrine to Laozi, he recognized the scenery from his "post-death" vision. Upon questioning the shrine keeper Ying Feng, he learned that twenty years prior, a man had ridden past the shrine without dismounting to pay respects—only to fall from his horse and die. This perfectly matched Dai Yang’s experience, confirming that his demotion was due to this transgression.

The final section recounts the Daoist practitioner Liang Chen, who cultivated the Dao for many years at Louguan Mountain. On the fifth day of the fifth month in the second year of the Yongxing era (305 CE) under Emperor Hui of Jin, Taishang Laojun dispatched the Perfected Lord Yin Gui of Great Harmony (Taihe Zhenren Yin Gui) to bestow upon him methods for refining Qi and invisibility, along with scriptures such as the Scripture of the Solar and Lunar Yellow Blossoms (Riyue Huanghua Shangjing), the Water-Stone Reverted Elixir (Shui Shi Huandan), and the Secret Talismans of the Six Jia (Liujia Mifu). After mastering these arts, Liang Chen gained the abilities of flight and transformation. Three years later, he perfected the elixir and ascended in broad daylight as an immortal.

Emperor Daowu of Northern Wei (Tuoba Gui) held a deep admiration for Laozi's teachings. He frequently recited the Daode Jing (Classic of the Way and Virtue) and often gathered nobles and ministers to personally expound its principles for them. During the Tianxing era, an official named Dong Mi, who served as the Master of Ceremonies (responsible for rituals), presented dozens of scriptures on achieving immortality through elixir consumption. Consequently, the imperial court established the position of "Doctor of Immortals" to study these mystical arts.

In the first year of Tianxing (402 CE), during the reign of Emperor An of Jin—which coincided with the fifth year of Hongshi under Later Qin—a practitioner named Cheng Gongxing was traveling through Shaanxi when he encountered the Daoist priest Kou Qianzhi and became his disciple. Later, Cheng Gongxing retreated to Mount Hua to cultivate himself. One day, the mountain deity suddenly manifested and told him, "The Supreme Lord Lao (Laozi) is about to descend and inspect this mountain. You must redouble your efforts in purification and practice." Upon hearing this, Cheng Gongxing became even more devout, burning incense in prayer and observing celestial phenomena day and night.

On the night of the twenty-third day of the eleventh month, a brilliant purple light suddenly radiated from the center of the Big Dipper. The Supreme Lord Lao descended astride a white qilin, his feet resting on lotus flowers, accompanied by a grand canopy three zhang (about 9 meters) high and a retinue of celestial officials and jade maidens. The Lord Lao said to Cheng Gongxing, "You must now go to Mount Song in the Central Plains to cultivate yourself—only then can you attain the Dao and achieve immortality." With these words, he vanished. The following February, Cheng Gongxing recounted this experience to his master, Kou Qianzhi, and the two journeyed together to Mount Song’s Shaoshi Peak to live in seclusion.

Later, the Lord Lao manifested again above the Gu River in Henan and asked Cheng Gongxing, "Last year, I guided you at Mount Hua. How do you find your practice now that you’ve come to Mount Song?" Cheng Gongxing knelt in gratitude. The Lord Lao then told him, "The Shaoshi Peak of Mount Song is a sacred gathering place for immortals. Do not stray far from here." He then instructed a jade maiden to bring forth an elixir, which he bestowed upon Cheng Gongxing, saying, "This elixir nourishes the five viscera, brightens your spirit, and awakens profound wisdom. After Zhang Daoling (the founder of Daoism) ascended to heaven, demons and malevolent forces once again ran rampant. Now, apart from your master Kou Qianzhi, no one else can shoulder the responsibility of revitalizing the Daoist tradition."

(Note: This account is recorded in the Wei Shu·Treatise on Buddhism and Daoism, which mentions that during the reign of Emperor Taiwu of Northern Wei, the renowned Daoist priest Kou Qianzhi, styled Fuzhen, was the younger brother of Kou Zanzhi, the governor of Nanyong. His family had practiced Daoism for thirteen generations. From a young age, Kou Qianzhi aspired to transcend worldly concerns and devoted himself to the Way of the Five Pecks of Rice, a tradition established by Zhang Lu.)

This passage recounts the Daoist encounter between Kou Qianzhi and the immortal Cheng Gongxing, and their subsequent cultivation practice.

Kou Qianzhi had been taking elixirs (dan) for a long time without noticeable effects, until he met the mysterious laborer Cheng Gongxing at his aunt's house. Though performing menial tasks, Cheng radiated extraordinary vitality, prompting Kou to employ him. One day while Kou was calculating astronomical calendars beneath a tree, Cheng observed with interest. Kou initially dismissed him, but three days later when Cheng solved a longstanding problem from the Zhoubi Suanjing (a classical mathematical text) that had troubled Kou for years, he realized Cheng's exceptional nature. Surprisingly, when Kou sought to become Cheng's disciple, Cheng instead requested to become Kou's student.

Soon after, Cheng proposed they retreat for cultivation. After three days of purification rituals (zhai), they entered Mount Hua, where Kou resided in a stone chamber while Cheng gathered medicinal herbs. Later they practiced in a three-tiered stone chamber on Mount Song. During one of Cheng's absences, someone delivered foul-smelling poisonous insects as "elixirs." Terrified, Kou fled the chamber. Upon returning, Cheng sighed, interpreting this as a sign that Kou was destined to become a teacher of emperors rather than attaining immortality himself.

After seven years, Cheng predicted his imminent passing and instructed Kou to prepare his bathing and burial clothes. At noon the next day, Cheng entered the third-tier chamber and peacefully departed. Kou followed the funeral arrangements as instructed, which foreshadowed the arrival of a successor. This narrative illustrates key Daoist themes: master-disciple transmission, elixir trials, and the distinction between worldly and transcendent paths in cultivation.

One day, Kou Qianzhi heard knocking while meditating in his stone chamber. Emerging, he saw two attendants - one holding ritual vestments, the other carrying an alms bowl and staff. When Kou led them to Cheng Gongxing's lifeless body, the deceased suddenly revived, donned the robes, took the implements, and departed.

Previously in Baxian County, a man named Wang Hu'er frequently received visitations from his deceased uncle's spirit. Once, this spectral uncle guided Wang to another peak of Mount Song where they beheld a jade hall glowing with golden splendor. Within stood an exquisite vacant pavilion inscribed "Abode of Cheng Gongxing." When Wang inquired, his uncle explained: "This immortal Cheng Gongxing was exiled to serve as Kou Qianzhi's disciple for seven years as punishment for burning seven celestial dwellings. Now I understand - Kou's sincere cultivation moved Heaven, and Cheng's earthly sentence has ended."

After precisely seven years of service, Cheng Gongxing returned to immortality. Kou Qianzhi continued his devoted practice on Mount Song without respite. On the yimao day of the tenth month (415 CE), two divine beings in kingfisher-feather robes and purple-gold crowns suddenly appeared astride dragons, bearing command tallies. "The Supreme Lord Lao approaches," they announced. Soon celestial music swelled as a jade chariot with diamond-rimmed wheels drawn by nine dragons descended amid heavenly retinues filling the sky. Five immortal officials stood guard as five palace gates swung open with harmonious music. There sat Lord Lao upon a silver lotus throne, instructing immortal official Wang Fangping to present Kou Qianzhi. "In the xinhai year," the deity proclaimed, "I received memorials from Zhao Hongzheng, Sacred Mountain Guardian and Master of the Immortals' Pavilion..."

After Zhang Daoling (founder of Daoism) passed away, virtuous practitioners in the mortal realm lost their master's guidance. The Most High Lord Lao (Taishang Laojun, supreme deity of Daoism) recognized your upright character and conduct aligned with the Dao of Heaven, deeming you worthy to instruct sentient beings. Thus, he descended to examine and confer upon you the position of Celestial Master (Tianshi). Lord Lao bestowed the "New Precepts of Cloudborne Chants," scriptures and commandments never before revealed since the creation of heaven and earth. Now that the destined time has come, you are commanded to reform Daoism through these new precepts—to assist the state, educate the people, and rectify malpractices from the early "Three Zhangs" era (referring to the three generations of Celestial Masters: Zhang Daoling, Zhang Heng, and Zhang Lu), including the collection of grain taxes and the controversial male-female Qi-merging cultivation practices.

Lord Lao lingered in the clouds for three days, granting Kou Qianzhi (prominent Northern Wei dynasty Daoist) nine volumes of scriptures centered on ritual propriety, supplemented by Qi absorption (breathing techniques) and internal alchemy (Neidan) practices. Twelve Jade Maidens (celestial immortals) were dispatched to teach him Daoyin (healing exercises). After cultivation, Kou's Qi became abundant, his body light and vigorous, with radiant vitality.

On the fifteenth day of the first lunar month during the second year of Taichang reign (Northern Wei), Lord Lao descended again, presenting seventy new volumes of talismans and registers (Fulu), collectively titled "Joint Advancement." Eight years later, on the fifteenth day of the tenth month, he sent his descendant—Perfected Lord Li Puwen, Master of the Pasture Lands Palace (governor of thirty-six territories and their spirits)—to Mount Song to escort Kou Qianzhi to the immortal palace. There, Kou received four types of Celestial Master talismans: for governing celestial courts, liberating ghosts, instructing mortals, and inheriting the Heavenly Dao. He was also granted an immortal crown, ritual robes, talismanic diagrams, and altar regulations. Additionally, he received one hundred volumes of the "Plain Scripture of Great Peace," all written in celestial script, with the command to spread these teachings during the next Jiazi year cycle. Finally, six immortal fruits were bestowed; after consuming them, he no longer required mundane food.

According to the "Wei Shu·Treatise on Buddhism and Daoism," Li Puwen originally resided in Sanggan of Daijun. Having attained the Dao during Emperor Wu of Han's reign, he governed thirty-six territories spanning 180,000 li, overseeing spiritual affairs—a domain corresponding precisely to one calendrical cycle (astronomical epoch). Within this realm were three hundred regions, each spanning ten thousand li.

This scripture recounts the story of Daoist patriarch Kou Qianzhi (a renowned Northern Wei dynasty Daoist) receiving celestial investiture. The text describes how the celestial realm granted Kou authority over a ten-thousand li region around Mount Song, with an imperial decree stating: "When I expounded the true Dharma in the celestial palace, you began cultivating the Dao at twenty-two. Excluding ten years of childhood innocence, your twelve years of teaching sentient beings may lack monumental achievements, yet bear the merit of guidance and transmission."

"Now you are summoned to the inner palace and conferred four honorific titles: 'Grand Authentic Grand Treasure True Master of the Nine Provinces,' 'Master Who Governs Spirits and Deities,' 'Master Who Teaches the People,' and 'Master Who Inherits the Celestial Master (Tianshi) Tradition.' You must diligently practice four types of Fulu (talismans and registers), with potential for further promotion. Specifically, you are granted the 'Two Authentic Grand Script Talismans of the Celestial Center'—the highest-grade talismans capable of summoning hundreds of deities, which may be transmitted to disciples."

"The talismans are divided into five ranks: Yin-Yang Grand Official, True Official of the Upright Bureau, True Official of the Upright Residence, Scattered Official of the Lodging Palaces, and Advancing Register Disciple. Each rank corresponds to detailed regulations for altar specifications, worship rituals, and ceremonial attire, compiled in over sixty scrolls collectively titled The Scripture of True Register Illustrations. By upholding this scripture to assist the Northern Great Peace True Lord (a Daoist deity) and practicing according to the celestial palace's Silent Wheel method, one may achieve ascension to immortality if all requirements are met."

"The latter part discusses earthly teaching: as the kalpa's end approaches, people must establish altars for morning and evening worship. Those who cultivate themselves, refine medicines, and study longevity techniques may become 'True Lord Seed People' (chosen practitioners). Esoteric methods for refining the Golden Elixir (Jindan), Eighty-Three Cloud Essence Elixirs, and other immortal medicines are specially transmitted. These oral formulas were primarily handwritten by the supreme master Li Jun (possibly Laozi), with the remainder transcribed by Zhao Daofu in ancient seal and clerical scripts."

"Finally, the cosmic structure is revealed: between heaven and earth exist thirty-six layered heavens, each with palaces and rulers. The highest is the Ultimate Supreme of Non-Polarity, followed by the Grand Authentic Venerable, Yin-Yang True Venerable, and Grand Upright True Venerable (originally named Zhao Daoyin, who attained the Dao during the Shang dynasty). The Shepherding Earth True Lord (deity governing lands) commands ancient immortals like Chisongzi and Wangzi Qiao, along with recent transcendents such as Han Zhong, Zhang Anshi, Liu Gen, and Zhang Ling (Zhang Daoling, founder of the Celestial Master tradition) as attendants. It was precisely this Shepherding Earth True Lord who commissioned Kou Qianzhi to transmit the Dharma in the human realm."

This passage documents the interaction between Daoist master Kou Qianzhi (referred to as "the Master" in the text) and the imperial court during the reign of Emperor Taiwu of the Northern Wei Dynasty. After presenting Daoist scriptures to the emperor, Kou initially faced skepticism from the court. However, the erudite Minister Cui Hao became deeply drawn to his teachings, took him as his teacher, and advised the emperor: "Though ancient sage-kings received auspicious signs like the River Chart and Luo Writings upon their ascension, none compare to these scriptures personally transmitted by an immortal." He urged the emperor to seize this heaven-sent opportunity.

Convinced by these arguments, Emperor Taiwu dispatched envoys with gifts to welcome Kou Qianzhi and his disciples from the mountains. Witnessing Kou's supernatural ability to abstain from ordinary food and observing the Fulu (talismans and registers, Daoist ritual documents for divine communication) he displayed, the emperor grew more convinced. He then ordered the construction of Xuandu Altar and the Jinglun Heavenly Palace, where grand Zhaijiao (purification rituals) were held. Kou and his disciples, dressed in immortal robes and Daoist crowns, appeared radiantly majestic. When the emperor offered them official positions, they politely declined, so instead he granted them extraordinary honors—their status was elevated above princes and dukes, exempt from formal court etiquette.

Later, when Kou Qianzhi established an altar at Mount Song to pray for the emperor, it was said that Lord Lao (the deified Laozi) bestowed upon Emperor Taiwu the sacred title "True Lord of Great Peace" (Taiping Zhenjun), along with ritual regalia and Fulu. Consequently, the emperor changed his reign era name to "Taiping Zhenjun." Three years later, Kou suggested the emperor personally receive the Fulu to manifest his virtue. Emperor Taiwu accepted this proposal, personally attending the ritual platform to receive the sacred registers, with all ceremonial banners adopting the azure color revered in Daoism. This established a lasting precedent where every new emperor would receive Daoist initiation.

The account reflects how Daoism became integrated with imperial authority during the Northern Wei period, using sacred rituals to confer religious legitimacy upon political power. Key elements mentioned—the Jinglun Heavenly Palace and the transmission of Fulu—represent significant early Daoist religious practices.