《太上老君金書內序》

The Inner Preface to the Golden Book of the Most High Lord Lao (Taishang Laojun Jinshu Neixu) in Plain Interpretation:

The Most High Lord Lao (Taishang Laojun) is the primordial source of Daoism, originating from the natural Dao (the Way). He existed prior to the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Great Pure—the three supreme deities) and emerged before the appearance of the Celestial Emperor. Residing in the golden palaces of the Jade Pure Heaven, he manifests as the Jade Emperor. In the lower realms of darkness, from emptiness (xu) arose the void (kong), and within the void emerged the Great Nothingness (Taiwu). Through transformation, the Great Nothingness gave birth to the three primordial qi (vital energies): Mysterious (Xuan), Origin (Yuan), and Beginning (Shi). Over countless eons, these three qi evolved and eventually manifested as the sacredly adorned Jade Maiden and the Nine Sovereigns.

At that time, the three qi were still in a state of undifferentiated chaos. The Primal Sovereign (Yuanjun, Lord Lao’s mother) ascended to the golden palaces of the Great Pure Heaven, while Lord Lao wandered in the era of the Great Beginning (Taiyi), before the formation of Heaven and Earth. He dwelled at the origin of the cosmos, the Supreme Ultimate (Taiji), where he divided the two principles of Yin and Yang (Heaven and Earth) and further generated the Three Powers (San Cai: Heaven, Earth, and Humanity). Once the Three Powers were complete, the myriad things came into being. Lord Lao governed the world under different titles: as the Nameless Sovereign (Wuming Jun), he ruled the highest heavens; as the Empty Sovereign (Xuhuang), he governed the middle heavens; and as the Most High (Taishang), he presided over the lower heavens. He served as the teacher of the Three Sovereigns (Sanhuang: Upper, Middle, and Lower) and later instructed the Five Emperors (ancient sage-kings). From the creation of Heaven and Earth to the reign of Emperor Shun, Lord Lao continuously appeared as a guiding master, spanning a period of 2,758,400 years.

Lord Lao once dispatched the Mysterious Barbarian Messenger, the mountain god of Wanwei, to bestow upon Yu the Great the Jade Book (celestial scripture). Through golden slips and silver cords, Yu obtained the techniques for flood control. After successfully taming the waters, these scriptures were hidden in the Linwu Cave. Following the era of Shun, virtue (De) gradually declined. After a thousand-year cycle in the lower realms, the sage would reappear. At this time, Lord Lao transformed into a worldly teacher, descending through the jade-like body of the Primal Sovereign (his mother). While resting in the golden palaces of the Great Pure Heaven, the Primal Sovereign dreamed of solar essence, like a shooting star, entering her mouth. Upon awakening, she found herself pregnant.

After eighty-one years in the lower realms (corresponding to the ninth year of the Gengchen cycle, the second month, fifteenth day, during the reign of King Wuding of the Shang dynasty), the Primal Sovereign descended to Bo with thirty-six Jade Youths and thirty-six Jade Maidens. There, a palace naturally formed, shrouded in mist and clouds, with countless gates and doors, guarded by celestial soldiers and divine generals. Lord Lao was born from the left side of the Primal Sovereign. Nine dragons bathed him with water, and where the dragons emerged, nine wells appeared. At that moment, the Solar Youth scattered radiant light, while the Lunar Maiden offered flowers. The newborn sage could speak immediately, stepping back nine paces, each step producing nine-colored lotuses. Pointing to a plum tree, he declared, "This shall be my surname." He further proclaimed, "Among the Three Realms, I am the most revered." Clothed in naturally formed celestial robes, he suddenly grew to a height of nine feet, with a face like jade, a body radiating golden light, vermilion lips, teeth like jade, and ears extending above his head.

[Additional Notes]

1. The "three qi" (Xuan, Yuan, Shi) represent the three primordial energies central to Daoist cosmogony.

2. The "Three Sovereigns and Five Emperors" (Sanhuang Wudi) are legendary figures from ancient Chinese history incorporated into Daoist tradition.

3. Lord Lao’s declaration of the plum tree (Li) as his surname explains why Daoism refers to him as "Laozi" (Old Master Li).

4. Details such as the nine dragons bathing the sage and lotuses blooming with each step exemplify classic Daoist imagery of sacred birth.

This scripture describes the miraculous manifestations accompanying the descent of Lord Lao (one of the Three Pure Ones, the highest Daoist deities) and his significant earthly deeds:

The sun appeared horned while the moon displayed mysterious patterns, with countless auspicious omens beyond full description. Lord Lao's birth was extraordinary, marking him as a "Divine Sage." Existing before Heaven and Earth yet never aging, manifesting after their formation yet never diminishing, he was born with white hair, hence called "Laozi" (Old Master).

At his birth, all celestial beings and the Supreme Void Emperor (high-ranking Daoist deities) paid homage in the skies, honoring Lord Lao with ten sacred titles: Jade Emperor, Primal Sage, Celestial Worthy of Primordial Beginning, Supreme Venerable One, Lord of the Dao, Nameless Sovereign, Exalted Void Emperor, Supreme Elder, Lord Lao, and Imperial Preceptor. After the ceremony, immortals arranged ceremonial chariots to part the clouds, escorting the Holy Mother (Lord Lao's mother) back to the Great Clarity Heaven.

Lord Lao's birth became a major festival commemorated with incense and flower offerings. When the Holy Mother ascended, she left behind celestial music later transmitted by cultivators as "Pacing the Void Melodies" (Daoist ritual music) - these being the sounds of heaven. She also left a slipper enshrined as a sacred tomb by celestial beings.

In Bozhou, Lord Lao left an alchemical well from his cultivation practice. During King Zhou of Shang's tyrannical reign, the Heavenly Emperor summoned Lord Lao to assist. Manifesting as a hermit in Mount Qi, he instructed Lord Ji Chang (King Wen of Zhou) in royal governance and recommended Lü Shang (Jiang Ziya) as his advisor. After King Wu of Zhou overthrew the Shang, Lord Lao served as Pillar Historian.

In the 25th year of King Zhao of Zhou (516 BCE), Lord Lao rode a green ox westward to Hangu Pass. Yin Xi, the pass keeper skilled in astrology, observed purple Qi (vital energy) flowing westward from the east, presaging a sage's arrival. He instructed guards to watch for an elder on a green ox. Recognizing Lord Lao as an ancient divinity upon his arrival, Yin Xi reverently sought teachings. Seeing Yin Xi's spiritual capacity, Lord Lao transmitted to him the Dao De Jing (Classic of the Way and Virtue) and other scriptures.

(Note: The term "Qi" refers to the refined energy cultivated in Daoist practice; "Pacing the Void Melodies" are ritual hymns imitating immortals walking through celestial voids during Zhaijiao purification ceremonies)

This scripture records the encounter between Yin Xi (an important Daoist figure) and the Supreme Lord Lao (Laojun) when seeking the Dao, as well as the transmission of the Daode Jing (Classic of the Way and Virtue):

Yin Xi respectfully inquired, "May I ask your name?" Laojun replied, "My name has endured countless kalpas (cosmic cycles) and cannot be fully recounted. In this incarnation, I am called Li Er, styled Boyang, also known as Lao Dan." Yin Xi prostrated himself sincerely in the guesthouse, pleading for instruction. Seeing his genuine devotion, Laojun suddenly manifested his divine power, transforming into a golden sacred image eighteen feet tall. Overwhelmed with awe, Yin Xi bowed again and said, "You are truly the supreme divinity, unfathomable in your transformations. For a mortal like me to behold your celestial countenance fills me with both trepidation and joy."

Laojun told Yin Xi, "Listen carefully—I shall transmit to you the Daode Jing. Through its cultivation, you may ascend to become a teacher of immortals." Yin Xi expressed that though he had long harbored aspirations for the Dao, he had been mired in worldly dust. Grateful for this divine grace, he reverently received the scripture and vowed to uphold it throughout his life. Later, through dedicated practice, Yin Xi was ultimately conferred the title "Supreme Perfected Being" (Wushang Zhenren) by Laojun, becoming the ruler of the twenty-eight heavenly realms.

The scripture further records: After manifesting his golden form, Laojun resumed his true appearance and journeyed west through eighty-one kingdoms in the Liusha (Shifting Sands) region, eventually reaching Tianzhu (ancient India). There, he taught the Dharma (Buddhist teachings) to the Hu people (foreign tribes), who revered him as the "Ancient Sage." In the fifth year of King Mu of Zhou (Jiashen year), Laojun returned to the Central Plains and imparted flight techniques to the king. During an earthquake in the twenty-eighth year of King Xuan of Zhou (Xinchou year), Laojun foretold the signs of the Zhou dynasty's decline.

The scripture concludes by emphasizing that reciting the Daode Jing requires a pure setting and single-minded concentration. Sincere practice not only leads the cultivator to attain the Dao but also elevates nine generations of ancestors. These scriptures were originally concealed in the golden palaces of the Three Pure Realms (Sanqing, the highest Daoist heavens)—Yuqing (Jade Pure), Shangqing (Upper Pure), and Taiqing (Great Pure)—guarded by immortal youths and maidens. Only during cosmic cataclysms would the perfected beings of the grotto-heavens return the scriptures to the Taiqing realm for preservation.

(Note: "Kalpa" refers to an immense cosmic cycle in Daoist cosmology; the "Three Pure Ones" are the highest triad of deities; "the Dharma of the Floating Chart" reflects the Daoist legend of "Laozi converting the barbarians.")

This scripture recounts the manifestations of Lord Lao (Taishang Laojun, one of the Three Pure Ones/Sanqing in Daoism) during different historical periods:

When the Shang dynasty collapsed, Mount Qi crumbled and rivers ran dry, signaling the kingdom's impending doom. Lord Lao bestowed upon the Shang king the "Three Heavens Hidden Texts" (a secret Daoist scripture), but the king disregarded these celestial writings. Lord Lao consequently withdrew the scripture, and later the king was slain by the Quanrong tribes.

In the third year of King Huan of Zhou (a jiazi year), Lord Lao manifested riding a white deer accompanied by twenty-four immortals, with Master Guiguzi driving his chariot westward to ascend Mount Kunlun. When passing through Hangu Pass again, twenty-eight perfected beings from the celestial realm recognized Lord Lao's return and descended to pay homage. After accompanying him to the palace of the Queen Mother of the West (Xiwangmu), they took their leave. Lord Lao then appointed Yin Xi (the guardian of Hangu Pass) as the Lord of the Thirty-Two Heavens.

In the seventeenth year of King Xiang of Zhou (a yiyou year), Lord Lao returned to the Central Plains and served as the Grand Historian (Taishi) for the Zhou court, adopting the name "Danran." During King Jing's reign, Confucius visited the Zhou capital to consult Lord Lao about ritual systems. Lord Lao advised him: "The ancient sages you speak of have long turned to dust, leaving only their words behind. I've heard that skilled merchants conceal their treasures, while noble men with great virtue appear simple. Rid yourself of arrogance and excessive desires—these will only harm you." After departing, Confucius sighed to his disciples: "Birds can be shot with arrows, beasts caught in nets, and fish hooked with bait—but the dragon rides wind and clouds into the heavens, beyond my comprehension. The Laozi I met today is as profound and unfathomable as a dragon!" Upon returning to Lu, Confucius honored Laozi as the "Sage of Ten Thousand Directions."

One hundred nineteen years after Confucius' death, Lord Lao prophesied to Duke Xian of Qin: "Qin was initially united with Zhou, but after five hundred years will separate. A hegemon shall emerge ten years thereafter." Contemporary records referred to Lord Lao as "Zhou's Grand Historian." From the era of King Wuding of Shang onward, Lord Lao appeared intermittently for nine hundred years before finally ascending to the Purple Tenuity Palace (the celestial realm) from Mount Zhouzhi (in present-day Shaanxi), later known as "Laozi's Ascension Mound."

The author (self-styled as "Mystic Master") concludes: Having examined various Daoist texts, I found some practitioners of immortality fabricated accounts recklessly, often contradicting historical chronology. These marvelous tales contain inconsistencies—the excessive pursuit of the bizarre undermines authenticity. I exclude unreliable materials, basing my account solely on authoritative scriptures and the secret "Jade Texts" transmitted within Daoism.

This classic bears the enduring title Inner Preface to the Golden Book of Laozi, preserving authentic records throughout the ages to dispel empty and frivolous words.

("Taishang Laojun" is the Daoist honorific title for Laozi, "Golden Book" refers to scriptures as precious as gold, and "Inner Preface" denotes the introductory section preceding the main text. This preface emphasizes rejecting falsehoods while preserving the pure transmission of truth.)

(Closing note) Here concludes the Inner Preface to the Golden Book of Taishang Laojun.