《混元聖紀》Vol. 9

This account describes how Emperor Wu of the Northern Zhou Dynasty, Yuwen Yong, abolished Buddhism and attempted to eliminate Daoism. In the fifth month of the third year of the Jiande era (574 CE), Emperor Wu issued an edict to abolish Buddhism, destroying Buddhist statues and scriptures, and then turned his attention to Daoism. He summoned the Daoist priest Yan Da and asked, "Which is superior—Daoism or Buddhism?" Yan Da wisely replied, "The native is the host, the foreign is the guest. Buddhism comes from the Western Regions and is the guest, while Daoism was born in the Central Plains and is the host." Though the emperor appreciated this response, he still decided to abolish both, preserving only the Daoist temples on the Five Sacred Mountains (Mount Tai, Mount Hua, and three others).

On a day in the sixth month, as Emperor Wu attended court, a messenger dressed in yellow suddenly descended from the heavens, holding a jade tablet with sacred writings (a divine text of Daoism) conveying the decree of the Supreme Venerable Sovereign (Laozi, the highest deity in Daoism): "The great Dao and its teachings have endured since antiquity, sustaining heaven and earth and delivering all beings. How dare you abolish them at will? As a ruler, you defy the Mandate of Heaven and will surely suffer the consequences." After delivering this message, the envoy soared back into the sky, leaving the emperor terrified.

As a result, Emperor Wu rebuilt the Tongdao Guan (a royal Daoist temple) in the capital and appointed Yan Da to oversee it, summoning Daoist priests from across the land to expound on the Daode Jing (Classic of the Way and Virtue). He then issued an edict stating: "The supreme Dao is profound and vast, yet later schools have fragmented, with competing doctrines. Now, by establishing the Tongdao Guan, we shall promote the sacred classics and golden rules (key Daoist scriptures) to unify thought. Just as one must see a small mound to understand the majesty of a great mountain, or glimpse a pebble to fathom the depth of the ocean." He ordered the compilation of writings from the Hundred Schools of Thought, selecting those aligned with the great Dao to be included in the Dao Zang (the Daoist Canon).

This episode reflects the intense conflict between Buddhism and Daoism during the Northern Zhou period, as well as the ruler’s attempt to unify thought through religious policy. The record of the "yellow-robed envoy delivering a divine decree" exemplifies Daoism’s use of miraculous intervention to defend its position.

In the seventh year of the Daye era (611 CE), when Emperor Yang of Sui personally led an expedition against Goguryeo, the Daoist master Qi Hui of Louguan Terrace (a sacred Daoist site) told his disciples: "The Mandate of Heaven is about to change, and I shall witness it with my own eyes. The fulfillment will come within a few years." When asked about future events, he prophesied: "A descendant of Lord Lao (Taishang Laojun) will come to govern the world, after which our Daoist tradition will flourish greatly. I only fear this humble body of mine may not live to see that day."

Indeed, within a few years, the Sui dynasty descended into chaos. In the thirteenth year of Daye (617), Taishang Laojun manifested at Mount Zhongnan, appearing to the recluse Li Chunfeng and declaring: "The Duke of Tang (Li Yuan) shall receive Heaven's Mandate." Li Chunfeng consequently joined the Tang faction (as recorded in the Jinsuo Liuzhu).

When Emperor Gaozu of Tang, Li Yuan, first raised his army in Jinyang, his daughter Princess Pingyang (wife of Chai Shao) simultaneously mobilized forces near Yishou Palace in response. Foreseeing the imminent arrival of the true Son of Heaven, Qi Hui donated all the temple's provisions and funds to support the Tang army. As Li Yuan approached Pujin Pass, Qi Hui joyfully proclaimed: "The true sovereign has come—he will surely pacify the realm!" He even changed his name to "Qi Pingding" (Qi the Pacifier) in symbolic affirmation, dispatching over eighty Daoists to welcome the troops at the frontier.

Li Yuan issued an imperial commendation stating: "Though Daoist Qi Pingding dwells in reclusive pursuit of the Dao, indifferent to worldly fame, he has contributed clothing for military needs and provisions to sustain our campaign. Such loyal righteousness merits recognition." The court honored Qi Pingding with the ceremonial title of Purple-Gold Light Grand Master, while other Daoists received Silver-Green Light Grand Master titles. Qi Pingding firmly declined: "As renunciants, we should not covet official ranks." Li Yuan persuaded him: "Please accept this temporarily until we capture the capital." At that time, the Sui dynasty had not yet fallen.

During the late Sui Dynasty, when Emperor Gaozu of Tang, Li Yuan, raised an army against the Sui, he encountered resistance from Song Laosheng, the defending general of Huoyi. After days of continuous heavy rain disrupted their supply lines, Li Yuan considered retreating, only to be dissuaded by his son Li Shimin (the future Emperor Taizong). At this critical juncture, an old man in white robes arrived at the military camp, claiming to be an envoy of Lord Lao (Taishang Laojun) sent by the Mountain Deity of Huoshan. He told Li Yuan: "When the rains cease in the eighth month, advance from the southeast of Huoyi—I shall lend you my aid." Li Yuan marveled: "This deity appears unbidden—would he deceive me?"

On the third day of the eighth month, Li Yuan's forces captured Huoyi and executed Song Laosheng. On the eighth day of the eleventh month, he sent envoys to Louguan Terrace to conduct sacrificial rites. That evening, white clouds like canopies enveloped the altar amid fragrant mists, while a pair of white deer came to the temple gates, cried out several times, and departed. When the envoy galloped back with this report, the capital fell the next day—prompting Li Yuan to change the era name to "Yining."

In the first year of the Wude era (618 CE), Liu Wuzhou dispatched Song Jingang with 100,000 troops to invade Jinzhou and Jiangzhou. While Prince Qin Li Shimin garrisoned at Jiangzhou, a simple villager named Ji Shanxing—who had taken refuge from the war in Datong Fort of Linfen County—was sent by locals to scout enemy movements at Yangjiao Mountain. Between two willow and persimmon trees on the northwestern ridge, he suddenly spotted a white-horse rider on the slope. Startled, Ji hid under a wild pear tree, but the pursuer overtook him with reassurance. Turning, he beheld an aged figure with white hair and beard, clad in white robes with a black hat, wielding a red horsetail whisk astride a white steed (its mane, tail, and hooves all crimson), flanked by two youthful attendants in blue robes and red boots. The elder declared: "Tell Tang's Son of Heaven, Li, that with a sage ruler now governing, the dynasty's fortune shall endure in prosperity."

East of Chang'an city, if the Anhua Palace were built and Daoist deities enshrined, peace would reign under heaven. Having spoken these words, the old man soared into the sky and vanished. On the evening of the twenty-seventh day of the fourth month, Shanxing seemed to hear someone summoning him at home. The next day, without realizing how, he found himself at the place where he had previously encountered the old man.

There he saw the same elder again—wearing a golden crown, clad in magnificent robes, and mounted on horseback. The old man asked Shanxing, "Do you remember what I told you before?" Shanxing replied, "I remember everything." The old man said, "Go now and report my words to the Son of Heaven." Shanxing hesitated, "I am poor and lack travel funds, nor do I have any official credentials. How could I possibly gain an audience with the emperor?" The old man reassured him, "The way forward will arrange itself—you need not worry." Shanxing pressed further, "Meeting the emperor is no small matter. What proof shall I present when I reach the capital?" The old man answered, "When you arrive, someone will present a stone turtle—that shall be your proof." With these words, he disappeared.

Shanxing went to see He Ruo Xiaoyi, the Chief Administrator of Jinzhou Prefecture, and recounted the incident. On the third day of the fifth month, He Ruo Xiaoyi detained Shanxing until the eleventh, when he brought him before Prince Qin (later Emperor Taizong of Tang, Li Shimin). After hearing about the divine manifestation, the prince on the thirteenth day dispatched Du Ang, Left Imperial Guard Commander, to accompany Shanxing back to the sacred site for ceremonial offerings. As they prepared to depart, the old man reappeared amidst purple clouds just as before. Raising his horsewhip, he pointed at Du Ang and demanded, "Who are you?" Du Ang replied, "I am Du Ang, envoy sent by Prince Qin to perform the rites." The old man declared, "I neither eat nor drink—your offerings are unnecessary." Then gesturing toward Shanxing, he added, "This man knows the whole story." Upon Du Ang's return with news of this second apparition, the prince immediately drafted a memorial and sent Du Ang racing to the capital with Shanxing to deliver the report.

On the nineteenth day of the fifth month, just as they reached the palace gates, they witnessed the predicted sign—Minister Zhang Da of Huanzhou presenting a turtle-shaped stone inscribed with the characters: "The realm at peace, descendants flourishing, for ten thousand years." Together they entered the palace for their imperial audience.

Emperor Gaozu of Tang, Li Yuan, was overjoyed upon receiving the report. On the sixth day of the seventh lunar month, he issued an edict appointing Shanxing to the position of "Court Gentleman for Advising Service." The emperor ordered Tongshi Sheren Liu Xian to construct a temple at Yangjiao Mountain. On the twenty-fifth day of the eighth month, when Shanxing arrived at the temple site, he once again beheld the white-haired elder (referring to the Supreme Elder Lord, Taishang Laojun) seated between two trees. The divine figure sat upon an ivory bed beneath a grand canopy, leaning against a jade desk, surrounded by pearl-adorned silk draperies. Two azure-clad attendants waited upon him, while yellow-robed guardians stood behind holding horses.

The elder asked Shanxing, "Is the Son of Heaven pleased?" Shanxing replied, "Exceedingly so, though we know not the sage's name." The elder declared: "I am the Supreme Divine Immortal, bearing the surname Li, with the courtesy name Boyang, known as Laojun—the ancestral forefather of your emperor. As proof, witness the withered cypress tree in Guyang County, Bozhou, that has sprouted anew. This year, after quelling the rebellion, peace shall reign throughout the land, and the dynasty's fortune shall endure." With these words, he vanished abruptly.

Shanxing reported this to He Ruo Xiaoyi, who dispatched Xiangyang County's Registrar Xi Tong to accompany Shanxing in galloping back to the palace with the news. Emperor Gaozu rewarded Shanxing with an imperial robe and two bolts of silk. The following May, the emperor ordered the complete renovation of Louguan Taoist Temple, commanding the construction of a Laojun Hall, Celestial Venerable Hall, and a shrine for Perfected Master Yin, stipulating that all temple buildings must be spacious and majestic. He further bestowed one hundred acres of farmland, transferred the lands of Xianyoujian to the temple as its estate, established an adjacent supervisory office for maintenance, and appointed Qi Pingding as temple superintendent.

In spring of the third year, Emperor Gaozu personally visited the temple to worship Laojun. Qi Pingding led the Daoist priests in welcoming the imperial procession, preparing vegetarian feasts for a thousand attendees. The emperor summoned Qi Pingding, Master Lü Daoji, Ritual Supervisor Zhao Daolong, and others, granting them seats at his table while ordering all officials to partake in the feast. Gaozu proclaimed: "When my distant ancestor personally descended here, how could I, as ruler of the realm, not promote his veneration?" He consequently decreed the renaming of Louguan as "Ancestral Sage Temple" (Zongsheng Guan), bestowing two hundred dan of white rice and one thousand bolts of silk for the temple's maintenance and repairs.

The Zongsheng Temple was the former residence of Immortal Yin (a Daoist transcendent). According to the Records of the Xuan Chamber, when Immortal Yin was about to ascend to immortality, he entrusted a stone casket to his disciples with this warning: "This casket contains Fulu (talismanic registers), and must never be opened without permission." During the Dali era of the Tang dynasty, a man named Cui Jun from Qinghe became governor of Qianwei. Upon assuming office, he heard about Immortal Yin's stone casket and scoffed to his subordinates: "This is surely just another trick like those of Xin Yuanping." He personally went to the temple and ordered the stone lock broken.

Daoist priest Yan Shen tried to dissuade him: "The immortal left clear instructions—those who open it will suffer calamity. I beg Your Excellency not to violate the immortal's covenant." Cui Jun angrily retorted: "Immortal Yin died a thousand years ago! How could this casket still exist?"

He had oxen tied to the casket's handles with leather ropes and whipped them until the casket finally opened, revealing several dozen scrolls of Fulu written in cinnabar on yellow silk, their characters as vivid as if newly inscribed. After examining them, Cui Jun said contemptuously: "I thought there'd be rare treasures inside—just these talismans?" He resealed the casket and left. That very night, he suddenly collapsed dead, only to revive three days later. When subordinates came to inquire, Cui Jun confessed: "How foolish I was to disbelieve in divine matters! Forcing open that casket brought judgment from the underworld—first a violet-robed underworld officer appeared, saying: 'By order of the Netherworld Court, I arrest you. Resistance will only worsen your punishment.'"

He described his underworld journey: fifty li beyond the city walls stood the court where the presiding judge turned out to be the deceased Chancellor Lü. The chancellor rebuked him: "How dare you violate Immortal Yin's casket? By the Celestial Emperor's decree, your blessings and lifespan shall be reduced!" Checking the Register of Life and Death, they found Cui Jun originally destined for five official posts and seventeen more years of life—but for violating celestial law, all his offices were revoked and fifteen years cut, leaving just two. Two years later, Cui Jun indeed died.

(Postscript) In the third month of 贞观五年, Ji Shanxing saw the Supreme Venerable Sovereign (Laozi, highest deity in Daoism) seated solemnly before the Goat Horn Mountain Temple, leaning against a jade table with celestial officials arrayed in attendance, divine generals standing guard, and cavalry of dragons and tigers following—a separate account of Daoist theophany unrelated to Immortal Yin's story.

This account documents several historical events related to Daoism during the Tang Dynasty:

The first incident occurred when officials reported that withered cypress trees at a temple in Bozhou (modern Anhui) had miraculously regrown, considered an auspicious omen. Taishang Laojun (the Supreme Venerable Sovereign, highest deity in Daoism) manifested and declared: "My descendant shall become ruler, and I have dispatched the Duke of Zhou leading celestial troops to assist the court in suppressing Liu Heita's rebellion (a late-Sui rebel leader)." True to this prophecy, the rebellion was quelled by April. Emperor Gaozu dispatched official Ma Jingqing to deliver the victory report and sent Shan Xing to announce the imperial decree at the Luozhou military camp.

In October 624 (7th year of Wude reign), Emperor Gaozu performed rituals honoring Laozi at Louguan Terrace. Earlier, he had conferred upon Daoist master Wang Yuanzhi of Yuqing Abbey the court rank of Chaosan Dafu (Grand Master for Closing Court), presenting him with a golden-threaded crown and purple ceremonial robes (high-ranking Daoist vestments). This honor recognized Wang's transmission of Laojun's prophecy foretelling the Tang dynasty's rise.

Wang Yuanzhi was a disciple of the renowned Daoist Tao Hongjing. When Emperor Yang of Sui was still Prince of Jin, he constructed the Yuqing Altar in Yangzhou for Wang's residence. During an audience, Wang's hair and beard suddenly turned white, frightening the prince who promptly sent him away—only for Wang's appearance to later revert. When the future Emperor Taizong campaigned against Wang Shichong, he once visited Wang Yuanzhi incognito with Fang Xuanling. Wang immediately recognized him and prophesied Taizong's future as a "Peaceful Son of Heaven." After ascending the throne, Taizong granted Wang the title Yinqing Guanglu Dafu (Grand Master of Silver Seal and Blue Ribbon). In 635 (9th year of Zhenguan reign), Wang requested to return to Maoshan, where Taizong specially built Taiping Abbey and permitted him twenty-seven disciples. Nearing death, Wang confided to disciple Pan Shizheng that due to accidentally injuring a child's lip in youth, he couldn't ascend to heaven but was summoned as immortal official of Shaoshi Mountain. The next day, after ritual bathing and robing, he passed away seated in meditation at age 116. The court posthumously honored him as Jinzi Guanglu Dafu (Grand Master of Gold Seal and Purple Ribbon) with the posthumous title "Perfected Ascension Master."

In July 627 (1st year of Zhenguan), Emperor Taizong ordered renovations for Laojun Temple in Bozhou and Confucius Temple in Yanzhou, assigning 2,000 households to each for sacrificial maintenance. In February 635, the king of Khotan (Yutian) sent his prince bearing tribute, who reported about lands west of their kingdom.

This account narrates the story of Laozi's teachings spreading to the Western Regions. Legend holds that Laozi once manifested at the Vimalakirti Monastery (a Buddhist temple) to enlighten foreign peoples, deeply moving the local inhabitants with his wisdom, until he eventually ascended to heaven in broad daylight from that very place. The locals, cherishing his memory, built this monastery in his honor.

In the first month of the eleventh year of the Kaiyuan era (723 CE), Emperor Xuanzong of Tang issued an edict stating: "The teachings left by Lord Lao (Laozi) emphasize purity and Wuwei (non-action), while the doctrines of Shakyamuni focus on karma and retribution. Though the two traditions guide people differently, their fundamental purpose is to benefit all beings. The great Dao has operated since ancient times, transcending the material world and nurturing all things. Buddhism, originating in the Western Regions, only reached the Central Plains during the Eastern Han Dynasty."

The edict criticized the excessive veneration of Buddhism in society at the time: "Common people scoff upon hearing the profound principles of Daoism, yet those seeking novelty compete to grasp Buddhist truths. This trend has spread from the populace to the court, leading to the flourishing of foreign religions while our native Daoist tradition is neglected." The emperor declared his intent to rectify these imbalances and elevate Daoism, decreeing that henceforth in ritual offerings, Daoist priests (including female Daoists, known as Daoguan) should be seated ahead of Buddhist monks and nuns to honor the indigenous tradition.

In the twenty-first year of Kaiyuan (733 CE), another edict ordered the translation of the Daode Jing (Classic of the Way and Virtue) into Sanskrit to be bestowed upon Indian kingdoms. The text also records an early Tang legend: Laozi once dispatched the immortal official Ma Zhou from the Sulin Palace on Mount Hua to descend to the mortal realm and assist the founding of the Tang Dynasty. However, Ma Zhou indulged in wine and pleasure for twenty years until, impoverished and desperate, he sought a divination from the famed physiognomist Yuan Tiangang. After examining him, Yuan declared, "Your Five Shen (spirits of the five viscera) are scattered—your life hangs by a thread." Stricken with terror, Ma Zhou awoke to his divine mission.

According to the Records of the Sacred Chronicles of the Primordial Chaos, there was a man who consulted Celestial Master Gang (a Daoist deity) about performing disaster-averting rituals. He received divine instruction to travel eastward until encountering an old man riding an ox, cautioning him not to initiate conversation but to follow silently for calamity to be dispelled. Following this guidance, he indeed met the ox-riding elder outside the city gates and quietly trailed behind.

They traversed winding village paths up a high mountain. Upon reaching the summit, the elder suddenly turned back, dismounted beneath a tree, and addressed him: "The Supreme Venerable Sovereign (Laozi, the highest Daoist deity) commanded you to assist the Sage Emperor in delivering humanity, yet you wallow in wine and lust, dissipating your primordial Qi. The spirit-gods of your Five Viscera have scattered, your vital energy wanes, and your life hangs by a thread. Will you still not repent?" The man stood bewildered.

The elder explained: "You were originally an immortal official of the Palace of Primordial Numen. Now the Immortal King of Great Hua has summoned you." He then led him into a celestial palace where feathered guards stood in solemn array like an imperial court. From behind a curtain came a reprimand for neglecting his duties, with orders to return to his post for reflection. The elder and several immortal officials escorted him to an eastern courtyard where, astonishingly, his name was inscribed above the gate.

Entering the chamber, he found alchemical furnaces, bedding, and furnishings eerily familiar. As he pondered, five figures robed in five-colored garments appeared, declaring themselves the spirit-gods of his Five Viscera. They explained that his chronic drunkenness had driven them from his body, and they had long awaited him here. Instructed to close his eyes and concentrate, he suddenly experienced luminous clarity of mind, with memories from twenty years flashing before him like a revolving lantern.

After paying homage to the Immortal King to atone, he was dispatched to Chang'an. The next day when he again met Celestial Master Gang, the deity marveled at his recovery and prophesied: "Within sixty days you shall attain cultivation mastery; within a hundred days you'll rise to ministerial rank." Later, during Emperor Taizong's Zhenguan era, he composed a memorial on governance strategies for General Chang He that so impressed the emperor, he was immediately appointed Investigating Censor, thus embarking on an illustrious official career.

After serving as the equivalent of a prime minister (Zhongshu Ling) for many years, a group of immortals suddenly descended upon his residence one day and declared: "Your merit in assisting the nation is now complete—it is time to retire. The Great Unity Deity (Taiyi Shen, one of Daoism's supreme deities) summons you to the heavens. You may no longer remain in the mortal realm." The very next day, the official passed away peacefully without any illness. This account aligns perfectly with records found in the Tang dynasty historical text Extensive Records of the Taiping Era.

In the second year of Emperor Gaozong's Longshuo reign period

When Du Fu visited the Temple of the Mysterious Origin Emperor north of Luoyang, he composed a poem describing: mountains and rivers encircling the painted gates, with the sun and moon seemingly near the carved beams. The enshrined ancestor of the Li clan (referring to Laozi, surnamed Li) resembled an immortal tree with intertwined roots, while the inherited De (Virtue) passed down through generations was like fragrant orchids. The temple preserved historical records of successive dynasties, transmitting the true essence of Daoist teachings to the present. The murals were created by the legendary painter Wu Daozi, whose transcendent skill brought all phenomena between the earth's axis (symbolizing heaven and earth) vividly onto the walls, with such exquisite artistry that even the palace walls seemed animated.

Inside the temple stood statues of the Five Sage Emperors (referring to the five Tang emperors from Gaozu to Ruizong) robed in dragon-embroidered garments, with a thousand officials' statues arranged like formations of wild geese. Jade beads on imperial crowns glistened, and banners fluttered in the wind. Though Laozi (the Lord Lao) held a humble position during the Zhou dynasty, he left behind enduring classics, and his teachings were highly revered in the Han period. If the Valley Spirit (referring to Daoist self-cultivation principles) could be preserved eternally, why seek elsewhere for personal refinement? This temple later became known as the Laozi Temple.

Ouyang Xiu of the Song dynasty recorded in his Collection of Ancient Inscriptions that Emperor Xuanzong of Tang personally composed the stele text and inscribed a poem. Having seen Xuanzong's calligraphy in the "Ode to the Wagtail," I confirm its script matches this temple's stele. Originally erected on Mount Mang, locals called it the Laozi Temple. Unfortunately, the imperial poem is now lost.

On February 28, 666 AD, after the Fengshan sacrifices at Mount Tai, Emperor Gaozong of Tang specially visited Bozhou's Laozi Temple, conferring upon Laozi the title "Supreme Emperor of the Mysterious Origin." The edict stated: "Before chaos divided, the Dao (the Way) already existed; the supreme sage embraced emptiness, manifesting truth through all things. Lord Lao is Our ancestral progenitor—from Fu Xi's era to the Zhou dynasty's end, his divine responses left no traces yet transformed endlessly. Sometimes roaming heaven and earth while breathing clouds and wind, sometimes instructing emperors with cinnabar-blue (symbolizing statecraft) to wonderfully transform creation. His profundity surpasses Yin-Yang transformations, shining equally with sun and moon. Now in this time of great transition..."

Laozi (venerated in Daoism as the Primordial Sovereign Emperor), during his seclusion at Hangu Pass, vigorously propagated the orthodox Dao (the Way), establishing a model for future generations. His mental state merged with the cosmic void, and his philosophy returned to the supreme Dao (the True Ruler). Transcending worldly cleverness, he calmed his spirit (Shen) and diminished desires, attaining a profound state of serenity where he could see without looking and hear without listening—a transcendent state of non-action (Wuwei) yet perfect contentment.

His wisdom was like an inexhaustible spring, endlessly abundant in its application. Holding fast to the Great Dao (the Great Image), he returned to simplicity, cleansing the mind’s mirror (Xuanlan) to remove all burdens. Freeing himself from the constraints of heaven and earth (Qiankun), he attained eternity; surpassing the workings of creation (Taojun), he nurtured all things. This state is the highest of all, truly beyond the capacity of words to describe.

The legacy of this great sage could bring prosperity to nations and ensure enduring dynastic fortune. The supreme virtue (De) he embodied belonged to an age of profound auspiciousness. I, who have inherited the Mandate of Heaven to govern countless people, oversee the radiance of the sun, moon, and stars (the Three Lights) with reverence day and night, bearing the weighty responsibility of heaven, earth, and the four directions (the Four Greats) with constant vigilance. I fulfill filial duties to ancestors, embrace benevolent virtue toward the divine, promote the teachings of clarity and non-action (Wuwei), and carry forward the work of universal peace.

Ascending the sacred mountain to perform rituals, I sit in the Hall of Enlightenment to receive celestial texts. Auspicious clouds gather, and blessings descend; the sun and moon form concentric halos, revealing divine omens. Cranes respond to the "Nine Songs," and mountains resound with cries of "Ten thousand years!" Transcending antiquity, I gather these auspicious signs, standing before all past emperors as a model.

After the grand sacrificial rites concluded, I returned to the capital. At Laixiang (Laozi’s birthplace), I reverently conducted memorial ceremonies, gazing in awe at the auspicious cypress tree and drawing water from the sacred spring while chanting hymns of praise. My remembrance of Laozi grows ever deeper; my reverence for the source of all things grows ever more sincere.

It is fitting to illuminate the profound mystery of the Dao’s origin, thereby honoring the virtue of the Mysterious Sage (Laozi). He shall be posthumously honored as the "Mysterious Origin Emperor," and his mother as the "Primordial Heavenly Empress." Temples and shrines shall be constructed, with appointed officials—one Ling and one Cheng—to oversee the rituals. Furthermore, the county of Guyang shall be renamed Zhenyuan County.

On the fourth day of the fourth month of the third year of the Yifeng era (678 CE), the emperor issued a decree dispatching the Daoist priest Zheng Yuanyin to the Qingmiao Temple on Mount Mangbei in Luoyang. There, alongside Luo Wuxian and twenty-three others, he conducted a twenty-seven-day purification ritual (Zhaijiao). By the Chou hour (1:00–3:00 AM) on the first day of the fifth month, at the eastern hall....

This account describes the miraculous manifestations of Lord Lao (Taishang Laojun, one of the Three Pure Ones/Sanqing in Daoism).

The first occurrence took place at an altar where Lord Lao descended riding a white horse with a red mane, accompanied by two youths in blue robes. The site was bathed in auspicious light as he conversed at length with Daoist priests before vanishing. Official Sun Rui discovered actual hoofprints on the altar platform, prompting court officials to submit memorials celebrating the event as an auspicious sign of national prosperity. The emperor, greatly pleased, ordered the Daoist administrative office to be placed under the Imperial Clan Court (Zongzheng Temple), granting it status second only to imperial princes.

The second manifestation occurred during Empress Wu Zetian's reign. Envoy Wu Yuanchong at Huangtian Plain in Guozhou (present-day Lingbao, Henan) suddenly encountered six immortals riding crimson dragons who announced Lord Lao's imminent descent. This was followed by the appearance of a blue-robed youth holding incense and another wielding a red horsetail whisk, culminating in Lord Lao himself arriving astride a white, red-maned beast resembling a mule. Declaring himself the emperor's ancestor, Lord Lao took Wu Yuanchong on a cloud-borne ascent several zhang high to deliver an important message.

These records reflect the Tang imperial family's veneration of Daoism, enshrining Laozi (Lord Lao) as the ancestral deity of the Li imperial lineage. The edict mentioned in the text declaring the "Daode Jing as the supreme scripture" indicates its inclusion as essential examination material in the civil service system. The solemn documentation of these miraculous events demonstrates both Daoism's sacred nature and the political undertones of legitimizing Wu Zhou regime's authority.

This account documents a significant Daoist miracle during the Tang Dynasty. During Empress Wu Zetian's reign, Wu Yuanchong from Hongzhou encountered a divine manifestation of the Supreme Elder Lord (Xuanyuan Emperor, i.e., Laozi) at Guolüe (present-day Lingbao, Henan). Six celestial beings appeared riding dragons with swords at their waists, wearing floral crowns and large headscarves, clad in radiant five-colored immortal robes. Holding various ritual implements, they stood solemnly on either side. Behind them was an ornate cloud chariot adorned with a grand canopy and hanging floral banners, enveloped in five-colored Qi. A majestic procession of attendants riding dragons and holding ceremonial staffs followed, creating an awe-inspiring spectacle. Over five hundred local residents and officials witnessed this miracle firsthand, bowing reverently from a distance.

Commissioned by the Supreme Elder Lord, Wu Yuanchong delivered a prophecy to Empress Wu Zetian foretelling that "the Tang Dynasty's mandate would endure." However, displeased by this message, the empress imprisoned him. Ultimately, she dared not defy heaven's will by appointing Wu Sansi as her successor, allowing Emperor Zhongzong to reclaim the throne. The era name was subsequently changed to Shenlong (Divine Dragon) and later to Jinglong, with imperial orders to establish Jinglong Temples (later renamed Zhongxing Temples or Longxing Temples) across the realm. During Emperor Xuanzong's Kaiyuan era, the court posthumously honored Wu Yuanchong as Prefect of Dizhou, recognizing his loyalty in risking personal safety to deliver the divine oracle. His son Wu Qiong also received an official position as a result.

This event exemplifies the Daoist tradition of "using divine manifestations to instruct governance" (shendao shejiao), employing miracles to caution rulers to align with the Mandate of Heaven. The detailed description of celestial attendants, ritual implements, and five-colored Qi reflects classical Daoist cosmology, where such manifestations validate sacred authority. The political outcome—restoration of Tang legitimacy—demonstrates how Daoist portents were understood to influence dynastic transitions.

In the first year of the Wan Sui Tong Tian era of the Tang dynasty (696 CE), the Buddhist monk Huicheng of Luoyang's Fuxian Temple submitted a memorial requesting the destruction of the Scripture of Laozi's Conversion of the Barbarians. The imperial court ordered the Vice Minister of Justice to convene scholars from the Imperial Academy and the Hongwen Institute to deliberate on the matter.

Liu Ruxuan, Grand Master for Splendid Happiness and Vice Minister of Justice, presented his view: "Laozi (Li Er) of Daoism and Śākyamuni of Buddhism share the same origin. Their Dharma bodies (transcendent true forms) and Dao-nature can manifest freely, though they chose different methods of teaching when descending into the human realm. Laozi journeyed from the East to the Western Regions—while none know his final destination, historical records confirm this event. The Book of the Later Han documents Laozi entering barbarian lands to spread Buddhist teachings, and the Biographies of Eminent Men similarly states that Laozi instructed the Rong people to establish Buddhism. Official Tang records mention the Pimo Temple located five hundred li west of Khotan, built when Laozi converted the Hu people. There, Laozi ascended to heaven in broad daylight, telling the Hu people before departing: 'I once examined the celestial records of human and ghostly affairs in the heavens. Now returning to the celestial realm, I establish this shrine.' Considering these classical accounts together, Laozi's conversion of the Hu is credible, and the scripture documenting it is not fabricated. 'Futu' (浮屠) means Buddha—how could transforming customs lack scriptures? Moreover, sages teach according to individual capacities. Those of middling and superior spiritual roots differ in nature, and thus Daoism and Buddhism adapt their teachings accordingly. It is entirely reasonable for both religions to coexist."

Zhang Sidao, Gentleman for Court Service and Right Rectifier of Omissions, argued: "Lord Lao (Laozi) manifested his form in the East but propagated teachings in the West—this is clearly recorded in earlier texts. The conversion of the Hu is historically verifiable, and the scripture contains principles predating the division of heaven and earth, with doctrines transcending verbal expression. At times, it gently guides beings, initiating the method of the soft overcoming the hard; at others, it rectifies errors with keen discernment, subduing violent forces. Such adaptable teaching is unfathomably profound, reflecting the sage's extraordinary wisdom like a skilled physician prescribing the right remedy."

Zhang Yuanjian, Grand Master for Closing Court and Palace Attendant of the Crown Prince, stated: "The great Dao is perfectly harmonious and unobstructed, responding according to different regions. Whether in Hu lands or the Han heartland, it is fundamentally the same Dharma body manifesting. In the Central Plains, it promotes the truth of clarity and Wuwei (non-action); in the Western Regions, it displays miraculous transformations to instruct the people."

This passage records the differing scholarly perspectives of several Tang Dynasty officials regarding the deeds of Laozi (revered in Daoism as "Lord Lao"). Zhang Taiyuan maintained that while Daoism originated in China and Buddhism came from the Western Regions, their teachings—though differing in method—shared the same essence. He particularly emphasized Laozi's capacity for infinite transformations, appearing sometimes as a celestial emperor in the heavens and other times as a human teacher. Such miraculous manifestations, even if not explicitly recorded in historical texts, were not incompatible with Buddhist doctrine.

Wang Fanghui cited records from the Records of the Grand Historian (Shiji) and Biographies of Exemplary Immortals (Liexian Zhuan), noting that Laozi had expounded the Dao De Jing in five thousand characters to the border official Yin Xi before disappearing without a trace. Other legends held that Laozi traveled west with Yin Xi to the Liusha (ancient desert regions of the Western Regions), while some believed he ultimately reached Da Qin (the Roman Empire). These accounts, Wang argued, confirmed Laozi's status as a true sage.

Wu Yanghao added that, according to the Shiji, Laozi was a virtuous man from the state of Chu during the Shang Dynasty, serving as the Keeper of the Archives (national librarian). Confucius once sought his guidance on ritual propriety, to which Laozi advised him to discard arrogance, extravagance, and desire while maintaining humility and virtue. Confucius later praised Laozi as being as unfathomable as a dragon. Regarding Laozi's lifespan, some sources claimed 160 years, while more exaggerated accounts suggested 1,200 years.

Yuan Banqian synthesized over a dozen historical texts, including the Book of the Later Han (Hou Hanshu), Brief History of Wei (Weilue), and History of the Northern Dynasties (Beishi), all of which documented the legend of Laozi traveling west to Liusha to "transform the barbarians" (huahu—a Daoist term referring to Laozi's mission to civilize non-Han peoples). These discussions reflect the diverse scholarly investigations into Laozi's life during the Tang Dynasty, a period marked by the intermingling of Confucian and Daoist thought.

Cui Yuanwu (Grand Scholar of the Hongwen Academy and Tutor to Imperial Princes) presented a memorial stating: According to Buddhist scriptures such as the Lalitavistara Sutra, Sutra of the Auspicious Signs, and Dīrgha Āgama, as well as historical records like the Zhongyuan Ji, Biographies of Noble Scholars, and over a dozen official dynastic histories from the Jin, Song, Qi, Liang, Zhou, and Sui periods, it is consistently documented that the Buddha was born on the eighth day of the fourth month in the ninth year of King Zhuang of Zhou (the Guisi year).

On the 15th day of the sixth month in 696 CE (the first year of Empress Wu Zetian's Wansui Tongtian era), an imperial edict explicitly affirmed that the account of Laozi converting the barbarians (a Daoist belief that Laozi traveled west to teach foreigners, founding Buddhism) was firmly grounded in classical texts and could not be arbitrarily expunged at the request of Buddhist monks. This demonstrated that one-sided claims could not serve as evidence, and consensus must be based on multi-source verification. Had these records lacked historical basis, how would officials have acknowledged them without cause? Thus, the documentation of Laozi's conversion of the barbarians is credible.

The Bibliographical Treatise of the New Book of Tang (section Bing) records a one-volume Memorandum on the Conversion of the Barbarians Scripture, noting that in 696 CE, the monk Huicheng petitioned to destroy the Scripture of Laozi's Conversion of the Barbarians. The court ordered Liu Ruxuan, Vice-Minister of Justice, and others to deliberate on the matter.

Ye Fashan, a native of Chuzhou, fell into water at age seven and was presumed dead by his family. Three years later, he suddenly returned home. When questioned by his parents, he explained that a Qingtong (immortal youth) had taken him to drink celestial dew and nectar, then introduced him to the Supreme Lao Jun (the highest Daoist deity), who kept him in the immortal realm, hence the delay. As an adult, he stood nine feet tall, with an unadorned temperament, abstaining from meat and often dwelling in seclusion or roaming mountains and forests. After returning from the immortal realm, he mastered the art of commanding spirits and settled at Mount Maoyou. Once, when a boulder blocked a mountain path, he cast a fulu (talisman), causing the rock to instantly vanish—a feat that left onlookers astounded.

In a stone chamber at Baima Mountain in Kuozhou, he encountered three radiantly robed, jewel-crowned deities who conveyed a decree from the Supreme Lao Jun: "You were originally the Left Immortal Official of the Supreme Ultimate and Purple Tenuity, demoted to the mortal world for negligence in textual collation. We now impart to you the methods of Zhengyi (Orthodox Unity) and Sanwu (Three-Five). Swiftly aid the world and the state; when your merit is complete, you shall return to immortality." Thereafter, he dedicated himself to vanquishing evil and saving lives. Emperor Gaozong of Tang summoned him to the capital, offering a high ministerial post, but he declined official rank, requesting only to be ordained as a Daoist priest. During Wu Zetian's reign, he was summoned to Luoyang. After Emperor Zhongzong's restoration, when Wu Sansi held power, he repeatedly forewarned the court through omens.

This account records the interactions between several Tang emperors and eminent Daoist adepts. During the reigns of Emperors Zhongzong and Xuanzong, the powerful minister Wu Sansi viewed them with suspicion, leading to their demotion to the Nanhai region (modern Guangdong) for over a year. They later retreated to practice spiritual cultivation at Western Mountain in Hongzhou (present-day Nanchang, Jiangxi).

On the ninth day of the third month in 710 CE (Jinglong 4), three immortals from Mount Kuocang (a sacred Daoist mountain) descended and conveyed the decree of the Supreme Venerable Sovereign (Taishang Laojun, the highest Daoist deity): "You must assist Emperor Ruizong and the future Sage Emperor of Kaiyuan (referring to Xuanzong). You cannot remain long in mountain seclusion." Having spoken, they vanished. At that time, neither ruler had yet ascended the throne, yet the immortals already knew their future temple names and reign eras. True to prediction, an imperial edict recalled them to the capital that August. They later quelled Empress Wei's rebellion and supported the Prince of Xiang (Ruizong) to the throne.

Another story from Xuanzong's reign describes Tibetan envoys presenting a sealed treasure box, demanding the emperor open it personally. The Daoist master Ye Fashan recognized it concealed a crossbow trap and advised having the Tibetan envoy open it instead—resulting in the envoy's death by the triggered arrow. For this, Xuanzong ennobled Ye as Duke of Yue and appointed him overseer of Jinglong Abbey.

A further account from June 710 tells how Empress Wei poisoned Zhongzong and plotted against Ruizong and Xuanzong (then Prince of Linzi). As Xuanzong hesitated, Taishang Laojun manifested as a white-robed elder divining at Chang'an's Chunming Gate. During the reading, the yarrow stalks suddenly flew upright. Interpreting this, the elder said: "This hexagram foretells you will gain the empire within three days." Xuanzong indeed allied with Liu Youqiu to eliminate Empress Wei and install Ruizong. Later searches for the elder proved futile, revealing him as Laojun's divine manifestation. A temple called "Father Deity Shrine" was erected there in commemoration.

Finally, the text notes how on the fifteenth day of the second month in 715 CE (Kaiyuan 3)—Laojun's birthday—Xuanzong decreed the establishment of "Mysterious Origin Festival" to honor the Supreme Venerable Sovereign. These records illustrate the Tang imperial family's close ties with Daoism and the adepts' abilities to foresee events and protect the royal house.

Emperor Xuanzong of Tang composed a eulogy for Laozi (revered as the Mysterious Origin Emperor), stating: This supreme sage was born with eternal youth, his white hair cascading over shoulders, enveloped in auspicious purple clouds. Though inwardly luminous yet outwardly silent, he remains eternally immortal—the progenitor of all teachings, honored as the Mysterious Origin Emperor. To the east, he instructed Confucius (Master Ni); to the west, he enlightened Buddhist devotees (Golden Immortals). Rulers throughout history have emulated him, while sages have transmitted his wisdom. West of Hangu Pass, he left behind the five-thousand-character Daode Jing (Classic of the Way and Virtue)—for the Dao is no ordinary principle, and within its profundity lies even deeper mystery.

The emperor inscribed this eulogy in vermilion powder on wooden plaques using the "Eight-Part" calligraphic style, which were then hung above the sacred canopy in the Laozi Hall. Concurrently, he issued an edict renaming Yangjiao Mountain as Longjiao Mountain, converting the temple into Qingtang Abbey, and personally composed its stele inscription. Within the abbey, statues of six Tang emperors—Gaozu, Taizong, Gaozong, Zhongzong, Ruizong, and Xuanzong—were crafted and arranged in attendance on either side of Laozi.

After completing his eastern tour for the Fengshan sacrifices, the emperor made a special pilgrimage to Laozi’s ancestral home in Bozhou. There, he hand-copied the Daode Jing and had it engraved onto a towering stone sutra pillar, which was then enshrined under an octagonal pavilion erected in front of Xuanyuan Hall. In the first year of the Kaiyuan era (Xinyou year, 721 CE), a withered juniper tree at Laozi’s Bozhou residence was slated for removal by Daoist priests. Yet when cut, each wooden fragment revealed the vermilion-inscribed characters "Qian Yuan Heng Li Zhen" (The Creative: Originating, Penetrating, Harmonizing, Steadfast), their strokes exquisitely rendered and appearing on every piece. The court, upon learning of this, proclaimed: "A tree of auspicious omen manifests divine marvels; wondrous script emerges spontaneously—a grand blessing for the state, symbolizing the Five Virtues (Wood, Fire, Earth, Metal, Water) aligned with the Book of Changes, heralding prosperity for ten thousand generations." These fragments were stored in the imperial treasury and bestowed upon nobles, officials, and Daoist adepts.

In the third year of Kaiyuan (725 CE), a stone sutra pillar was erected at Jinglong Abbey. The emperor commissioned Sima Chengzhen, a Daoist from Mount Tiantai, to transcribe the Daode Jing in the "Three Script Styles" (clerical, seal, and ancient) pioneered by Cai Yong, for engraving (a lacquered manuscript in Sima’s hand is still preserved at Chongdao Abbey on Mount Tiantai today).

In the eleventh year of Kaiyuan (Guihai year, 723 CE), Puzhou reported that during renovations to the Mysterious Origin Temple, a crescent-shaped jade artifact had been unearthed. Its reverse side bore an engraving of an immortal pounding herbs, and when struck, it emitted a pure, resonant tone. The emperor ordered it sent to the Mysterious Origin Abbey in Taiyuan, naming it the "Reclining Moon Chime" and decreeing it be sounded only during major purification rituals (Zhaijiao). Later, Zhang Qi, the eastern capital’s garrison commander, reported the discovery of a jade ying pendant during repairs to the ancient Immortal Dwelling Abbey in Ruyang County, Lushan. Its chime could be heard for miles, and it was placed on the altar in the Sacred Ancestor Hall of the Supreme Clarity Palace (Taiqing Gong), functioning like the cloud-shaped percussion boards used today. Additionally, during the construction of a Daoist abbey in Quzhou, a three-zhang-long stone fish was excavated, its iron-like surface tinged with faint purple.

This passage records several miraculous events related to Daoism and the imperial court's veneration of the Dao.

The first account describes the discovery of a jade-green stone with crystal-clear texture resembling artificial carving, which produced remarkably resonant sounds when struck. The stone bore fish patterns, yet no one could identify the species. Presented to the imperial court, even after examination by all officials, none could recognize it. Ultimately named the "Auspicious Fish Chime" (Ruiyu Qing), it was placed in the Taiwei Palace (an important Daoist temple). During purification rituals (Zhaijiao) and scripture lectures, it would be struck. Later, various temples competed to create wooden and stone replicas for summoning devotees—this became the origin of the wooden fish (muyu) used in temples.

The second event occurred in the ninth month of the fourteenth year of the Kaiyuan era. The emperor issued an edict declaring the Mysterious Sovereign of the Origin (Xuanyuan Huangdi, an honorific title for Laozi) as the ancestral master of immortals and sages, sharing lineage with the imperial Li family of Tang. When Emperor Gaozu raised his army, he had built a temple at the site where deities descended, renaming the county Divine Mountain. Recently, the temple repeatedly manifested auspicious signs indicating divine response. The court thus ordered local authorities to select seven devout Daoist priests to conduct purification rituals (Zhaijiao) and offer incense with reverence at the Dragon Horn Mountain temple.

The third incident took place on the eighth day of the fourth month in the seventeenth year of Kaiyuan, during a vegetarian feast at Xinxing Nunnery in Xinjin County, Shu Prefecture. A Daoist priest arrived late, and the monastic community looked down on him, refusing to prepare his meal. The priest slowly rose and entered the main hall, remaining inside for an extended period. When the feast concluded and people searched for him, he had vanished. Suddenly, his likeness appeared vividly on a hall pillar—every contour distinctly visible. Attempts to carve it away only refined the image further, with eyebrows, beard, and hair appearing as if painted. He wore a cloud-patterned crown and rainbow robes adorned with mandarin duck ornaments, square-toed shoes, and stood upon lotus flowers with turtle-bearing lotus leaves behind. Cloud fragments and flaming light radiated from his elbows, revealing dragon heads within the glow; a tiger-shaped motif faced left before his right shoulder. His entire form shimmered amid flames, clouds, and celestial blossoms, crowned by a large floral canopy resembling a parasol above.

This account documents a miraculous event in Xinjin County, Shuzhou (present-day Xinjin, Sichuan), under the jurisdiction of the Yizhou Grand Commandery. On a pillar in the main hall of the emerging Buddhist nunnery, a sacred image of the Supreme Elderly Lord (Taishang Laojun, one of Daoism's highest deities) spontaneously manifested through the natural wood grain. The image depicted Laojun adorned with a celestial canopy above his head, surrounded by thirteen clouds and floral patterns at his feet. Local official Zhang Jingzhong dispatched his deputy Wang Dazhong to investigate. Together with Shuzhou Prefect Li Zhongxun, Vice Prefect Lu Fang, County Magistrate Li Shao, and a group of 130 witnesses including Daoist priests, Buddhist monks, and nuns, they confirmed this was indeed a natural wood-grain miracle, impossible to replicate through human carving or painting.

The assembly interpreted this as a divine manifestation of Taishang Laojun, whose primordial sanctity allows him to transform appearances freely. The auspicious floral patterns symbolized eternal radiance, while the hovering canopy signified supreme dignity. The appearance of such a wonder in a Buddhist temple pillar evoked legends of Laozi's westward journey through the Hangu Pass to civilize foreign lands. Even ancient omens like phoenix nests or qilin sightings paled in comparison to this direct revelation by the Daoist patriarch.

Local officials petitioned the imperial court to record this event in official histories and proclaim it nationwide. On the 24th day of the fifth lunar month, the court dispatched eunuch Lin Zhaoyin to transport the sacred pillar to the capital. Carried in a jeweled palanquin to Chang'an, it was enshrined for three days in the Great Unity Hall (Datong Dian) with grand purification rituals (Zhaijiao), then displayed at Dongming Abbey for public veneration before rotating through Chang'an's major Daoist temples for seven-day intervals.

The emperor issued an edict praising this as a mystical response demonstrating "the Dao's formless nature" (Dao ti wu fang), ordering the Historiography Institute to document it nationwide. In the tenth month of 730 CE (Kaiyuan 18th year), Academician Chen Xilie of the Jixian Institute was commanded to expound the Daode Jing across three palace halls. Senior officials like Chancellor Pei Guangting drew parallels between Laojun's manifestation and ancient sage-kings' governance principles. The entire episode reflects Tang imperial reverence for Daoist miracles.

This passage records significant events during Emperor Xuanzong's reign when Daoism was highly revered. The emperor observed that people's excessive pursuit of fame and wealth had exhausted their bodies and minds, creating a society that appeared stable yet was far removed from the Daoist ideal of natural non-action (Wuwei). Thus, Xuanzong implemented a governance philosophy of "ruling through the Dao," reducing artificial interference and promoting governance through wordless teaching, aiming to eliminate superficiality and return to fundamental truth.

Xuanzong specifically appointed officials well-versed in Daoist learning—including Imperial Academy scholar Chen Xilie, Remonstrance Official Wang Jiongzhi, Lecturer-in-Waiting Kang Ziyuan, and Advisor Feng Chaoyin—to conduct systematic lectures on Daoist classics like the Daode Jing (Classic of the Way and Virtue) in the palace's three main halls. Their teachings covered two main aspects: the governance principles of the Seven Sages of Xiangcheng (legendary immortalized rulers) and the Four Masters of Guyeshan (divine beings mentioned by Zhuangzi), emphasizing a ruling style of clarity and non-interference; as well as self-cultivation methods for nurturing life and achieving longevity.

After implementing these Daoist governance principles, the empire enjoyed peace with people living contentedly without understanding the underlying reasons. When historians requested to record this golden age in official annals, Xuanzong modestly declined, stating he merely guarded his ancestors' legacy with reverent diligence, governing day and night by appointing worthy officials and consulting learned scholars. He regarded the Dao (Way) as the mysterious origin and De (Virtue) as the foundation of education, studying classics only to attain the realm of "governing through non-action," never daring to compare himself to sage-kings like Yao, Shun, Yu or Tang. Finally, Xuanzong emphasized that proper governance must begin with rectifying one's heart and self-cultivation, unifying customs across the land so all people could follow the way of clarity and non-action, expressing humility toward the historians' praise.

On the night of the fifteenth day of the second lunar month during Emperor Xuanzong's Kaiyuan era (731 CE), the emperor dreamed of a divine being who said: "I am the Envoy of the Nine Heavens (a celestial inspector in Daoism), sent by the Jade Emperor of Mysterious Origin and True Purity (i.e., Lord Laozi) to inform you that Lord Laozi is your ancestral forefather. He has appointed me as the Destiny-Following Investigative Envoy, responsible for inspecting the Nine Heavens, Nine Earths, and the Three Realms of the Ten Directions. The Director of Destinies for the Nine Heavens resides at Mount Qian in Shuzhou, the Elder of the Nine Heavens dwells at Mount Qingcheng in Shu territory, while I am stationed at Mount Lu in Jiangzhou. You should establish temples at these sacred mountains—after five hundred years, they will surely bring blessings to all living beings."

Upon awakening at dawn, the emperor immediately burned incense and offered celestial thanks. Suddenly, he saw the same envoy again amidst clouds, surrounded by immortal officials and auspicious vapors. He then commanded the master painter Wu Daozi to create divine portraits based on his vision and dispatched envoys with these images to construct temples at the three sacred mountains.

On the first day of the first lunar month in 743 CE, the emperor issued an imperial decree: "Every household must possess a copy of the Daode Jing (Scripture of the Dao and Its Power). The imperial examinations shall reduce questions on the Shangshu (Book of Documents) and Analects, correspondingly increasing discourse topics on Laozi's teachings." This was to honor Daoism's foundational principles and promote its transformative essence. The decree further mandated that officials keep this edict at hand for constant self-reflection.

Chancellor Pei Guangting and other ministers memorialized: "Yesterday's decree instructing all officials and commoners manifests imperial grace as vast as celestial blessings. Such earnest teachings will surely guide the people toward virtue. We, though holding high offices, have achieved little, yet now receive Your Majesty's enlightenment like clouds parting to reveal the sun. Even the virtuous governance of ancient sage-kings Fuxi, the Yellow Emperor, Yao, and Shun could not surpass this. We humbly request this event be recorded in national annals for posterity." The emperor responded: "The teachings of Laozi (Mysterious Origin) concern the foundation of both family and state—not merely to honor our ancestor, but to illuminate the source of the Great Dao. Therefore, we chose the New Year's dawn to proclaim this decree, hoping to implement governance through Wuwei (non-action). Officials shall be selected based on virtue and talent while preserving their original pure nature."

This passage records a scene from the Tang Dynasty where officials petitioned the emperor in praise of Daoist classics. After Court Academician Chen Xilie and others had finished lecturing the emperor on texts including the Book of Documents, Zhouyi (Book of Changes), Daodejing (Classic of the Way and Virtue), Zhuangzi, and Liezi, senior minister Pei Yaoqing and others submitted a memorial stating:

"We deeply admire Your Majesty's study of these sage classics—promoting Daoist thought while honoring Confucian teachings, causing the profound ethos to spread far and wide. Despite managing countless state affairs, Your Majesty persists in learning, studying texts in the inner court and continuing scholarly pursuits even during imperial tours—a dedication surpassing even Han Dynasty emperors. You comprehend the profound concept of 'equalizing all things' from Lao-Zhuang philosophy while practicing benevolent tolerance; emulating the hearts of Yao and Shun by investigating ancient teachings to perfect our institutions. This deep inquiry and subtle transformative influence brings peace to the people—truly worthy of grand commemoration."

The emperor replied: "The Book of Documents is elegant, the Zhouyi profound. Though I've studied them since childhood under tutors, their essence remains incompletely grasped—hence my frequent requests for explanations. The Daodejing complements other classics with its rich meaning. Now to simultaneously receive the supreme Dao of Guangchengzi [the legendary immortal who instructed the Yellow Emperor] and the counsel of wise ministers is a rare fortune across millennia."

Later, official Xiao Song and others submitted another memorial: "Since last year, Your Majesty ordered Academician Chen Xilie and others from the Jixian Academy to daily lecture on the Daodejing, Zhouyi, Book of Documents, and Zhuangzi—completed this month on the 24th. We recall how Emperor Yao compiled ancient texts to achieve sage virtue, and Emperor Shun gained wisdom by studying ancient diagrams. This proves the Dao's teachings deserve reverence regardless of status. Though naturally brilliant with saintly deeds that make moral influence flourish, Your Majesty still pursues extensive learning—investigating every matter through ancient teachings while deeply studying classics: honoring ancestors by mastering the Daodejing, contemplating heavenly principles through the Zhouyi, tracing Guangchengzi's teachings via Zhuangzi, and examining Tang-Yao era institutions through the Book of Documents."

This account describes how the emperor (referred to as the "ruler who determines the calendar") performed rituals to worship Houtu (the Daoist-revered Earth Deity) in the northern regions, then proceeded eastward to visit the Hot Springs Palace. During the journey, they sometimes encountered harsh weather with sandstorms darkening the skies, and at other times faced the bitter cold of impending snowfall. Yet regardless of these challenging conditions, the emperor's scriptural lectures and Daoist discourses (Jiangyan) were invariably held as scheduled, and the temporary tent-palace (used for rituals) always maintained its solemn dignity. From such details, one can clearly perceive the emperor's sincere devotion and steadfast commitment to Daoist practice.