《太上老君年譜要略》

The Essential Chronology of the Most High Lord Lao documents the manifestations of Daoism's supreme deity, Lord Lao (Taishang Laojun), across different historical periods. This scripture was compiled by Xie Shouhao of Yongjia during the Southern Song dynasty and edited by Li Zhidao of Yinshan.

Lord Lao descended to the mortal realm in various forms throughout the ages:

• During the era of the Heavenly Sovereign (Tianhuang, one of the legendary Three Sovereigns), he manifested as the "Celestial Master of Profound Mystery" (Tongxuan Tianshi), also known as the "Great Master of the Mysterious Center" (Xuanzhong Dafashi). At that time, heaven and earth were newly formed, and primordial Qi (Yuanqi) had just begun to emerge.
• In the era of the Earthly Sovereign (Dihuang), he appeared as the "Ancient Sage" (Yougu Xiansheng).
• During the reign of the Human Sovereign (Renhuang), he took the form of "Pangu Xiansheng." Legend holds that the cosmos was then a chaotic egg-like mass, within which Pangu was born. Only after his emergence did the Three Sovereigns appear, marking the beginning of the Three Powers (San Cai)—heaven, earth, and humanity.

Later, in the reigns of various sage-kings, Lord Lao descended repeatedly:

• During Fuxi's era, he manifested as "Yuhua Zi" in the fields, teaching Fuxi to observe the patterns of heaven and earth, create the Eight Trigrams (Bagua), define the Three Powers, and invent writing to replace knotted cords.
• In Zhurong's time, he appeared as "Guangshou Zi" on Mount Heng.
• During Shennong's rule, he took the form of "Dacheng Zi" in Jiyin, transmitting the principles of the Five Phases (Wuxing).
• In the age of the Yellow Emperor (Huangdi), he manifested as "Guangcheng Zi" on Mount Kongtong.
• Under Shaohao, he returned to Mount Kongtong as "Suiying Zi."
• During Zhuanxu's reign, he appeared as "Chijing Zi" on Mount Heng.
• In Emperor Ku's time, he manifested by the river as "Lütu Zi."

These records embody the core doctrine of Daoism's "Eighty-One Transformations of Laozi," which teaches that Lord Lao repeatedly descends in different historical epochs, imparting the arts of civilization and moral principles to humanity.

This scripture recounts how Lord Lao (the supreme deity of Daoism) manifested in different historical periods to assist successive emperors in governing the world:

During the reign of the Yellow Emperor, Lord Lao cultivated in seclusion at Mount Kongtong (legendary site where the Yellow Emperor sought the Dao). The emperor personally traveled by chariot to pay homage, kneeling respectfully as a disciple to inquire about statecraft. Lord Lao transmitted the alchemical methods of the Dan Jing (Classic of Elixirs) and guided the emperor's ascension at Dinghu (where the Yellow Emperor cast his tripod and ascended).

When Shaohao ruled, Lord Lao imparted solemn ritual systems, teaching people to worship deities in accordance with seasonal cycles. He appointed various birds as officials, using nine seasonal birds (jiuhu) to manage different government departments, ushering in auspicious signs like the sun and moon conjoining and phoenixes presenting celestial charts.

During Emperor Zhuanxu's era, Lord Lao taught methods to resolve disputes and suppress heresies (sa dui refers to eliminating improper speech), bringing stability to the state. He quelled rebellions from the Jiuli tribes, selected eight wise ministers (ba kai), and transmitted the Weiyan Jing (Classic of Subtle Words) along with governance principles aligned with the Dao.

In Emperor Ku's time, Lord Lao widely spread Daoist teachings to aid humanity. He expounded the mysteries of the Huangting Jing (Yellow Court Classic), demonstrated invisibility arts, established the names of the Nine Provinces, and composed the Liuying musical suite.

The scripture further enumerates Lord Lao's manifestations across dynasties:

• As "Wuchengzi" on Mount Guye during Yao's reign
• As "Yinshouzi" in Heyang during Shun's reign
• As "Zhenxingzi" on Mount Shang during Yu the Great's reign
• As "Xizezi" on Mount Qian during Tang of Shang's reign

These accounts appear scattered across over twenty classical texts including Records of Emperors and Kings and Dongshen Dayou Jing (Great Abundance Scripture of the Divine Cavern). Always manifesting according to each era's needs, Lord Lao would withdraw quietly after completing his mission of transformation, leaving most people unaware of his true identity.

(Note: Mentioned texts like Dan Jing and Huangting Jing are key Daoist scriptures, while terms like jiuhu and ba kai refer to ancient official titles or virtuous ministers.)

The birth narrative of Lord Lao (one of the Three Pure Ones, the highest deities in Daoism) traces back to the reign of King Yang Jia, the eighteenth ruler of the Shang dynasty. In that Gengshen year, a divine radiance emanated from the Supreme Clarity celestial realm, transforming into five-colored streams of light that descended to earth riding nine dragons, infused with solar essence. This sacred light entered the womb of the Mysterious Jade Maiden (Lady Yin), where it gestated for eighty-one years until the fifteenth day of the second month in the Gengchen year under King Wu Ding, the twenty-second Shang ruler. The birth occurred in Quren Village, Lai Township, Ku County of Bozhou (present-day Taiqing Palace). Since the Shang calendar began with the Chou month, this date corresponds to the later Lantern Festival in modern reckoning.

According to Qingyang Palace stele inscriptions: During King Wu Ding's reign, when King Wen of Zhou was formulating the Zhouyi (Book of Changes), divine light entered the Jade Maiden's womb, condensing auspicious qi into golden immortal bones. Lord Lao remained in his mother's womb for over eighty years without breaking the amniotic sac, with numerous auspicious signs accompanying his birth. By the Jiayin year, after thirty-five years of cultivation, he suddenly ascended to heaven astride a white deer that stepped upon a juniper tree in the courtyard. The very juniper from this ascension remains preserved at Taiqing Palace, as commemorated in Ouyang Xiu's verse: "The green ox went west beyond the pass, when Laozi first composed the Five Thousand Words; The white deer ascended to heaven, marking three millennia since that day. The traces of that event endure still, with ancient junipers standing before the hall."

In the Dingmao year of King Zhou of Shang's reign, Lord Lao descended again south of Mount Qi, adopting the name "Xie Yizi." Serving as Western Earl at the time, King Wen of Zhou appointed him Archivist (keeper of texts). After King Wu of Zhou overthrew the Shang, he was reassigned as Pillar Historian (court chronicler). Sui dynasty official Xue Daoheng's temple inscription states: From Fu Xi's era through the Zhou dynasty across countless ages, Lord Lao manifested under various names. During the reigns of Kings Wen and Wu, he served successively as Library Historian and Pillar Historian, maintaining unchanging countenance through dynastic transitions.

Under King Cheng of Zhou, he was known as "Scripture Completion Master"; during King Kang's reign as "Guo Shuzi," still holding the Pillar Historian post. By King Zhao's reign, he resigned and returned to Bozhou. On the Renwu day of the fifth month in the Guichou year (twenty-fifth year of King Zhao's reign), he journeyed westward past Hangu Pass (where he would later compose the Daode Jing).

This scripture records the manifestations of Lord Lao (Laozi) across different historical periods:

During the Zhou Dynasty, in the year Jiayin, the border official Yin Xi received the transmission of the 5,000-word Daode Jing (Classic of the Way and Virtue) from Lord Lao. In the fourth lunar month, atop the small hill south of Yin Xi's residence, five-colored radiance pierced through the Ziwei Star (Polaris) as Lord Lao ascended to heaven, causing nearby wells to overflow miraculously. The following year Yimao, Lord Lao projected an emanation body to be born into the Li Taiguan family in Shu region. By the year Dingsi, he reunited with Yin Xi at the Green Goat Market (present-day Qingyang Palace in Chengdu, revered as the site of Lord Lao's second incarnation).

In the fourth year of King Mu's reign (Jiashen year), Lord Lao returned to the Central Plains and journeyed eastward to Fusang (mythical land of sunrise) to convene with immortals. Hearing of Yin Xi's ascension, King Mu constructed the Louguan Terrace and appointed seven Daoist priests to conduct rituals there.

During the first year of King Yi's reign (Yichou year), Lord Lao descended upon Sanshan Mountain in Mianzhu (Shu region) with the Three Ancient Masters, imparting cultivation methods to Li Zhenduo. In the twenty-first year of King Li's reign (Gengzi year), he reappeared at Louguan Terrace to transmit to priest Song Lun the Way of Central Radiance, Scripture of Communing with Truth, along with esoteric methods like the Six Jia Spirit Flight and Cinnabar Talismanic Petitions.

In the forty-third year of King Xuan's reign (Bingchen year), Lord Lao foretold by the Wei River that Jupiter's northward shift presaged the Zhou decline. Two years later, King You ascended the throne. During this time, Lord Lao identified an enigmatic woodcutter chanting songs as one who had realized the supreme Dao.

When earthquakes struck in the second year of King You's reign (Xinyou year), Lord Lao predicted the Zhou's imminent collapse within a decade, later fulfilled by the Quanrong invasion. In the twelfth month of King Ping's twenty-third year (Guimao year), he journeyed beyond the passes to teach distant lands including Xiliuzhou and Linzhou, surveying immortal communities before returning.

In the seventeenth year of King Jing's reign (Wuxu year), Confucius told Nangong Jingshu that Lao Dan (Laozi) possessed encyclopedic knowledge of antiquity and modernity, mastered ritual-music's origins, and comprehended Dao-De's essence—worthy of being their teacher. Thus they sought Laozi's guidance on ceremonial practices.

During the second year of King Weilie's reign (Dingwei year), Lord Lao passed through Qin territory, where Duke Xian hosted him respectfully to inquire about calendrical calculations and cosmic cycles.

This passage recounts the manifestations of Lord Lao (Laojun, one of the Three Pure Ones [Sanqing] in Daoism) across different dynasties:

During the eighth year of King Xian of Zhou (361 BCE), Lord Lao journeyed eastward to Red Wall Mountain and Mount Meng, passing by the Fusang Tree (the mythical sunrise tree) where he convened an assembly of immortals. Later, he retreated into seclusion at the Great Chamber and Lesser Chamber peaks of Mount Song.

In the ninth year of King Nan of Zhou (306 BCE), when King Zhao of Qin ascended the throne, Lord Lao traveled westward with his disciple Yin Xi and other immortals to Female Mountain, Cock's Head Mountain, and Heavenly Pillar Mountain. Emerging from San Pass, he ascended Mount Kunlun to return to the Purple Tenuity Upper Palace (a celestial abode in Daoist cosmology). Upon learning of this, King Zhao of Qin established commemorative stations and cities along Lord Lao's route, including "Lao's Rest Station" and "Yin Xi City."

The text particularly notes Lord Lao's mysterious movements. Historical records calculate that from the Gengchen year under King Wuding of Shang (13th century BCE) to the Yimao year of King Nan of Zhou (306 BCE), Lord Lao manifested in the human realm for 996 years total (174 years during Shang and 822 years during Zhou). Both Emperor Ming of Wei and scholar Wu Yanghao mentioned Lord Lao's presence spanning approximately a millennium across the Shang and Zhou dynasties. However, the Records of the Grand Historian presents varying accounts of 160 or 200 years, reflecting the inconsistent age reports circulating during Confucius's time.

In the twenty-eighth year of Qin Shi Huang's reign (219 BCE), during the Fengshan sacrifices at Mount Tai, a dedicated Lord Lao shrine was constructed south of the Louguan Platform. During Emperor Wen of Han's rule, Lord Lao manifested as "The Elder by the River" (Heshang Gong) near the Yellow River in Shaanzhou, where he transmitted the Scripture of the Dao and Its Power [Daode Jing] to the emperor. The Heshang Gong Temple and Ascension Terrace ruins remain preserved in northern Shaanzhou to this day.

The text emphasizes a key distinction: Confucian scholars, skeptical of immortality and ascension narratives, simply recorded Lord Lao's disappearance with the phrase "his whereabouts became unknown," while Daoist scriptures explicitly document his enduring presence and longevity.

This scripture records the multiple manifestations of Lord Lao (the supreme deity of Daoism) across different dynasties:

In the second year of the Heping era (27 BCE) during Emperor Cheng of Han's reign, Lord Lao descended to Quyang County in Langya Commandery (modern Shandong), bestowing upon Yu Ji the Scripture of Great Peace (Taiping Jing), an early Daoist classic.

In the third year of the Yongchu era (109 CE) under Emperor An of Han, Lord Lao summoned Liu Tu, an official from Jiangxia, to Mount Tai. There, he instructed him to revise the empire's household registers and demonstrated the principles of karmic retribution for good and evil deeds.

In the first year of the Han'an era (142 CE) during Emperor Shun of Han's reign, Lord Lao made his first descent at Heming Mountain in Sichuan, granting Zhang Daoling (the founder of Daoism) the Secret Registers of Orthodox Unity Covenant Authority (Zhengyi Mengwei Milu), a collection of Daoist talismans and incantations. The following year, he bestowed the Central Scripture of Great Clarity (Taiqing Zhongjing) and transmitted the Zhaijiao purification rituals for ancestral salvation.

In the first year of the Yongshou era (155 CE) under Emperor Huan of Han, Lord Lao imparted to Zhang Daoling in Chengdu the Northern Dipper Life-Extending Techniques (a Daoist longevity method) and later revealed demon-subduing scriptures at Lutang Mountain. In the eighth year of the Yanxi era (165 CE), Emperor Huan dispatched officials to offer sacrifices at Laozi's birthplace (Ku County, Henan) and commissioned the inscription of a commemorative stele.

In the second year of the Guanghe era (179 CE) during Emperor Ling of Han's reign, Lord Lao appeared on Mount Tiantai, granting Ge Xuan (patriarch of the Lingbao lineage) pivotal texts such as the Great Cavern Scripture of Supreme Clarity and Numinous Treasure (Shangqing Lingbao Dadong Jing), along with various Zhaijiao rituals.

In the fourth year of the Huangchu era (223 CE) under Emperor Wen of Wei (Three Kingdoms period), the emperor personally presided over sacrifices at Laozi's temple in Ku County and ordered its renovation.

In the first year of the Xianxi era (264 CE) during Prince Chenliu's reign (Western Jin), Lord Lao prophesied at Lin Tao Commandery (Gansu) that universal peace was imminent.

In the first year of the Yuanxing era (402 CE) under Emperor An of Eastern Jin, while inspecting Mount Hua, Lord Lao commanded the immortal Cheng Gongxing to relocate to Mount Song and bestowed upon him an elixir of immortality.

These accounts reflect pivotal events in early Daoist development, where Lord Lao repeatedly manifested to transmit scriptures and guide spiritual practice.

In the second year of Shenrui era (Year of Yimao) during Emperor Mingyuan's reign of Northern Wei, the Supreme Lord Laozi descended upon Mount Song and transmitted the Taoist disciplinary text Cloud-Hymned New Precepts to the priest Kou Qianzhi.

In the first year of Taiyan era (Year of You) during Emperor Taiwu's reign of Northern Wei, Lord Lao manifested again at Mount Song, commanding Kou Qianzhi to confer upon the emperor the honorific title "True Lord of Great Peace." The imperial court consequently changed the reign era to "True Lord of Great Peace" (as recorded in Weishu and Taoist/Buddhist historical texts).

In the first year of Taichang era (Year of Renzi) during Emperor Wu's reign of Northern Wei, the court dispatched Cavalry Regular Attendant Rao Jie and Palace Censor Handan Liang to Bozhou (modern Anhui) to renovate the Temple of Lord Lao (documented in Laixiang Ji).

In the sixth year of Kaihuang era (Year of Bingwu) during Emperor Wen's reign of Sui Dynasty, an imperial edict ordered Bozhou Governor Yang Yuanzhou to renovate the Temple of Lord Lao, with Palace Attendant Xue Daoheng commissioned to compose commemorative inscriptions (recorded in Suishu).

In the thirteenth year of Daye era (Year of Dingchou) during Emperor Yang's reign of Sui Dynasty, Lord Lao descended upon Zhongnan Mountain, revealing to hermit Li Chunfeng that Duke Tang (Li Yuan) would receive the Mandate of Heaven to establish a new dynasty (recorded in Taoist text Golden Lock Flowing Pearl).

In the second year of Wude era (Year of Jimao) during Emperor Gaozu's reign of Tang Dynasty, Lord Lao manifested at Yangjiao Mountain, instructing Ji Shanxing to report the prophecy "The Tang dynasty attains sagely governance with enduring stability" to the court (recorded in Tangshu). In the fifth year of Wude (Year of Renwu), Lord Lao reappeared at the temple, revealing the opportune moment to quell rebellions (Tangshu).

In the seventh month of the first year of Zhenguan era (Year of Dinghai) during Emperor Taizong's reign, an edict ordered the renovation of Bozhou's Temple of Lord Lao, assigning twenty households for its perpetual maintenance (recorded in Tongzhi).

In the second year of Longshuo era (Year of Renxu) during Emperor Gaozong's reign, the emperor visited Luoyang Palace and established the Qing Temple at Mount Mang to worship Lord Lao. During the Zhaijiao (purification ritual), Lord Lao manifested in the hall flanked by two perfected beings, illuminating the altar—a vision witnessed by all present. Palace Administrator Quan Dali and others submitted memorials describing the event, prompting an imperial decree to create auspicious paintings of the manifestation (per Luozhou Recorder Yang Huoshi's report). In the first year of Qianfeng era (Year of Bingyin), after the Fengshan sacrifices at Mount Tai, the emperor personally visited Bozhou to venerate Lord Lao, decreeing the titles "Supreme Mysterious Primordial Emperor" for Lord Lao and "Prior-Heaven Empress" for his mother (Tangshu). In the second year of Yifeng era (Year of Wuyin), another Zhaijiao ritual at Luoyang's Qing Temple witnessed Lord Lao's reappearance—radiant with auspicious light, descending astride a white steed.

This text records the miraculous manifestations of Lord Lao (the supreme deity of Daoism) during Emperor Xuanzong's reign of the Tang Dynasty, along with related veneration activities:

In 715 CE (the third year of the Kaiyuan era), after performing the imperial Fengshan sacrifices at Mount Tai, Emperor Xuanzong made a special pilgrimage to the Laozi Temple in Bozhou. He personally transcribed the Daode Jing (Classic of the Way and Virtue) and had it engraved on stone steles. He also designated Laozi's birthday as the "Mysterious Origin Festival" and composed eulogies to be displayed in the temple.

In 741 CE, Emperor Xuanzong dreamed of Lord Lao revealing that his sacred image could be found southwest of the capital. Officials indeed discovered a jade statue which was then enshrined in the Xingqing Palace. The emperor commissioned artists to create portraits of Lord Lao for distribution to Daoist temples across the provinces.

In 742 CE, Lord Lao manifested outside the Danfeng Gate, instructing Tian Tongxiu about hidden talismans at the former residence of Yin Xi (Laozi's disciple) near Hangu Pass. The emperor's envoys successfully recovered these spiritual artifacts.

By 743 CE, Emperor Xuanzong honored Lord Lao with the title "Great Sacred Ancestor, Mysterious Origin Emperor" and renamed the Ziji Palace in Bozhou as the Taiqing Palace (establishing this sacred name's origin). That same year, Lord Lao appeared at the Chaoyuan Pavilion in Huaqing Palace, which was subsequently renamed the Pavilion of Divine Descent.

Throughout the Tianbao era (742-756), Lord Lao manifested repeatedly, bestowing sacred treasures:

• In 748 CE, he received the additional honorific "Sacred Ancestor of the Great Dao, Mysterious Origin Emperor"
• In 750 CE, his apparition at Mount Tai guided the discovery of true talismans in the Baoxian Cave
• By 754 CE, his title expanded to "Great Sacred Ancestor, Supreme Sovereign of the Golden Portal, Mysterious Origin Celestial August Emperor"
• In 756 CE, he manifested by the Black River in Hanzhong Commandery, later appearing riding a white deer at Yichang Ridge in Lizhou

These accounts reflect the Tang imperial family's devotion to Daoism, using Lord Lao's miraculous manifestations and escalating divine titles to reinforce political legitimacy. Sacred sites like the Taiqing Palace and Pavilion of Divine Descent became important Daoist holy places during this period.

This text records multiple historical accounts of the theophany of Taishang Laojun (the Supreme Venerable Lord, highest deity in Daoism) during imperial reigns and royal veneration:

During Emperor Suzong's reign (757 CE) of the Tang dynasty, Laojun manifested at Yunlong Cliff in Tonghua Commandery, his divine form extending from the ground to the heavens with radiant brilliance. Emperor Xuanzong ordered the creation of sacred images and personally composed eulogies, mandating all commanderies and counties to enshrine and venerate them.

In 826 CE under Emperor Jingzong, Laojun descended upon the imperial pathway before the Taiqing Palace (the primary Daoist temple dedicated to Laojun, located in present-day Bozhou, Anhui).

During Emperor Yizong's reign in 869 CE, when rebel leader Pang Xun attempted to occupy Taiqing Palace, hundreds of refugees witnessed Laojun traversing the skies. Subsequently, the rebels became lost in dark mist, trampling each other in confusion, while Pang Xun drowned.

In 880 CE under Emperor Xizong, when Huang Chao's rebel forces prepared to burn Taiqing Palace, sudden icy winds arose during midsummer, terrifying the troops into retreat.

The Song dynasty maintained continuous veneration:

• Emperor Taizu (960 CE) dispatched envoys to offer sacrifices at Taiqing Palace
• Emperor Taizong (993 CE) commissioned officials to select materials for renovating the temple
• Emperor Zhenzong (1002 CE) expanded Taiqing Palace and stationed guards there
• During the Dazhong Xiangfu era (1012-1017), Zhenzong personally visited Taiqing Palace, honoring Laojun with the title "Supreme Emperor of Primordial Virtue, Taishang Laojun of Hunyuan"

(Note: The accounts of "descent" and "traversing the skies" reflect classic descriptions of divine manifestations in Daoist scriptures. The text illustrates both the spiritual authority of Laojun and the political legitimacy sought through imperial patronage of Daoism.)

This text documents several significant events related to Lord Lao (Laojun, one of the Three Pure Ones [Sanqing], the highest deities in Daoism) during the Northern Song Dynasty:

In the fifth year of the Shaosheng era (1098 CE) under Emperor Zhezong, Yu Zhi, the prefect of Bozhou (modern Anhui Province), reported auspicious omens repeatedly appearing at the Taiqing Palace. The imperial court subsequently dispatched the eunuch Su Gui to conduct the "Grand Universal Purification Ritual" (Putian Dajiao, the highest-grade Daoist ceremonial offering), establishing 3,600 altars. Local transport officials were ordered to immediately repair damaged sections of the palace complex.

In the first year of the Chongning era (1102 CE) under Emperor Huizong, the emperor commissioned Zhang Shangying, a Hanlin Academy scholar, to compose the "Stele Inscription of Bozhou's Taiqing Palace." Emperor Huizong personally inscribed the stele's heading, which was carved at the top of the monument. (This account originates from the "Veritable Records of the Song.")

In the second year of the Zhenghe era (1112 CE), Lord Lao descended on Jade Dawn Temple (Yuchen Guan) at Mount Mao riding a white horse amid auspicious clouds. There he transmitted the "Scripture of Heavenly Youth's Augmented Protective Verses" (Jiaju Tiantong Huming Jing) to Master Liang. (This record appears in the "Annals of Juqu.")

The author clarifies: Other accounts of Lord Lao's miraculous manifestations are excluded if they lack specific dates in historical records. Similarly, mere displays of divine light or auspicious signs—unless involving Lord Lao's direct incarnate appearance—are not included in this chronological compilation.

(Note: Mount Mao is the birthplace of the Shangqing [Highest Clarity] Daoist tradition, with Jade Dawn Temple being a major monastic center. The "Heavenly Youth Protective Scripture" is an important Daoist classic.)