《太上混元老子史略》

This scripture records the incarnations and earthly manifestations of the Supreme Daoist deity Lord Lao (Laozi) across different historical epochs, beginning from the primordial creation of heaven and earth:

In remote antiquity, from the eras of Longhan and Yankang through Pangu's separation of heaven and earth, Lord Lao descended to the human realm multiple times. While specific details are obscured by the mists of time, verifiable accounts begin with the reign of the Heavenly Sovereign (Tianhuang).

The Heavenly Sovereign ruled for 10,800 years, followed by the Earthly Sovereign (Dihuang) for 18,000 years and the Human Sovereign (Renhuang) for another 18,000 years. Subsequent epochs included: the Five Dragons Era (73,000 years), Sheti Era (691,500 years), Hexiong Era (3,020 years), Lianyao Era (6,435 years), and Sixing Era (14,000 years). During these periods, Lord Lao manifested as Master Xuanzhong, Ancient Great Sage, and Master Pangu among other names, imparting the Dao according to each era's needs.

When Fuxi (symbolized by Wood Phase virtue) ruled, Lord Lao descended as Master Yuhua; during Zhurong's Fire Phase reign as Master Guangshou; while Shennong taught agriculture as Master Dacheng. For the Yellow Emperor's Earth Phase sovereignty, he appeared as Master Guangcheng residing at Mount Kongtong—where the emperor famously crawled on his knees to seek the Dao before ascending to heaven on a dragon, having received the Scripture of the Hidden Talisman (Yinfu Jing).

Under Shaohao's Metal Phase rule, Lord Lao taught as Master Suiying, transmitting the Scripture of Solemn Reverence; during Zhuanxu's Water Phase as Master Chijingzi; for Gaoxin's Wood Phase return as Master Lutuzi with the Yellow Court Scripture (Huangting Jing); and in Yao's Fire Phase era as Master Wuchengzi delivering the Scripture of Dao and Virtue (Daode Jing).

Through this cyclical succession of dynasties marked by the Five Phases (Wood-Fire-Earth-Metal-Water), the scripture reveals Lord Lao's sacred mission—manifesting in diverse forms to transmit scriptures and guide humanity at each pivotal historical juncture. The meticulous recording of reign durations reflects the Daoist principle of "teaching according to circumstance" (suifang shejiao).

During the thirty years when Emperor Shun of antiquity ruled the world with the virtue of Earth (Tu De), and throughout his fifty-year reign, the Supreme Lord Lao (Taishang Laojun, the highest deity in Daoism) manifested in the human world under the name Master Yin Shou.

Yu the Great of the Xia dynasty established the calendar with the virtue of Metal (Jin De), designating the Yin month as the first month of the year. The Xia dynasty lasted for 463 years. During this period, Lord Lao appeared as Master Zhen Xing and transmitted the "Lingbao Five Talismans" (Lingbao Wufu), a true scripture for flood control, to the world.

Tang of Shang, the founding emperor of the Shang dynasty, ascended the throne with the virtue of Water (Shui De) and set the Chou month as the first month. At this time, Lord Lao took the name Master Xi Ze and imparted the "Scripture of Longevity" (Changsheng Jing) to humanity.

These records are found in texts such as the "Genealogy of Emperors" (Dixi Pu), "Charts of Historical Cycles" (Lidai Ji Yun Tu), "Scripture of the Great Mystery of the Cavern Spirit" (Dongshen Dayou Jing), "Jade Calendar Scripture" (Yuli Jing), "Records of the Frontier" (Chu Sai Ji), "Master Yin's Records of the Mysterious Center" (Yinshi Xuanzhong Ji), and "Cui Shan's Geographical Records" (Cui Shan Dili Zhi). Lord Lao descended to the human realm through divine manifestations, establishing teachings according to the needs of each era. After accomplishing his mission, he would withdraw without leaving explicit birth records in early times.

From Tang of Shang to Yang Jia, eighteen generations ruled. Yang Jia reigned for thirty years (his first year being Jia Chen). In the seventeenth year of his reign, Geng Shen, Lord Lao emanated a divine light from the Great Pure Realm (Taiqing), transforming it into primordial Qi (Xiantian Qi) and entering the womb of the Mysterious Jade Maiden (Xuanmiao Yunü). This account is recorded in the "Sacred Chronicles" (Sheng Ji) and "Biographies of Immortals" (Xian Zhuan).

Subsequent Shang rulers' reigns: Pan Geng for 29 years, Xiao Xin for 18 years, Xiao Yi for 11 years. Wu Ding (posthumously titled Gaozong) ruled for 59 years (his first year being Ren Shen). In the ninth year of his reign, Geng Chen, the second month was changed to the Yin month as the first month (the late Shang dynasty adopted the Xia calendar). The "Records of Qingyang Palace" (Qingyang Gong Ji) state: During Wu Ding's reign, when King Wen of Zhou began composing the "Book of Changes" (Zhou Yi), divine light entered the Jade Maiden's womb, and auspicious Qi condensed to form an immortal embryo.

In the "Analects," Confucius says, "I privately compare myself to Lao Peng." Ancient commentaries explain that "Lao" refers to Lao Dan (Laozi), and "Peng" refers to Peng Zu, the ancient immortal. The "Shi Ben" records that Laozi served as the Archivist (Shouzang Shi, head of the national library) during the Shang dynasty and as the Pillar Historian (Zhuxia Shi) during the Zhou dynasty. At that time, King Wen of Zhou was still a feudal lord under the Shang and could not yet be associated with the Zhou dynasty.

Later Shang rulers' reigns: Zu Jia for 10 years, Zu Geng for 6 years, Dan Jia for 3 years, Geng Ding for 1 year, Wu Yi for 2 years, Tai Ding for 2 years, and Di Yi for 8 years. In the twenty-seventh year of King Zhou of Shang's reign (sixth year Yi Wei), in the twenty-first year Ding Mao, Lord Lao descended again at the southern foothills of Mount Qi, taking the name Master Xie Yi. The present-day Qisheng Palace in Fengxiang Prefecture, Shaanxi, marks the site of this divine manifestation, where King Wen of Zhou, then the Western Earl (Xibo, chief of the western feudal lords under Shang), resided.

This account narrates the deeds of Laozi (Lord Lao the Most High) during the transition between the Shang and Zhou dynasties. When the tyrannical King Zhou of Shang ruled without virtue, King Wu of Zhou conquered the Shang on the fifteenth day of the first lunar month (Guiyou day) in a year governed by the Wood Phase (the ancients used the Five Phases cycle to explain dynastic transitions), establishing the Zhou dynasty. Laozi transitioned from his role as the Keeper of Archives (head of the national library) under the Shang to become the Pillar Scribe (a historical official position) under the Zhou.

When the Sui dynasty official Xue Daoheng was commissioned to write the Ode to the Ancestral Temple, he mentioned that from the era of Fuxi to the Zhou dynasty, Laozi had manifested in different identities across generations. During the reigns of King Wen and King Wu of Zhou, he served as the Archivist and Pillar Scribe, maintaining the same appearance despite the dynastic change.

Under King Cheng of Zhou, who ruled for 47 years (his first year being Wuyin), Laozi remained as Pillar Scribe. He continued in this role during the 26-year reign of King Kang (first year Yichou). By the 49th year of King Zhao’s reign (first year Yimao), Laozi resigned and returned to Bo (his birthplace). In the 23rd year of King Zhao’s reign (Guichou year), he journeyed westward, passing through Hangu Pass, where he enlightened the border official Yin Xi (a key figure in Daoism).

The Biographies of the Immortals records a story about Laozi and his carriage driver, Xu Jia: Initially, they agreed on a daily wage of one hundred coins, accumulating a debt of 7.3 million coins. When Laozi prepared to travel west, Xu Jia suddenly demanded repayment. Laozi explained that he had intended to repay him in gold after their journey through the western regions, but Xu Jia insisted on legal action. Laozi then revealed that Xu Jia, having followed him for over two hundred years, should have long died but was sustained by the "Talisman of Supreme Mystery." As he spoke, the talisman flew from Xu Jia’s mouth, and he immediately perished. Only after Yin Xi pleaded for mercy did Laozi restore the talisman, reviving him—from the ninth year of King Gaozong of Shang to the 23rd year of King Zhao of Zhou, Xu Jia had lived 210 years.

In the 24th year of King Zhao’s reign (Jiayin year), Laozi transmitted the Daode Jing to Yin Xi at Hangu Pass before ascending to heaven. The following year (Yimao year), he manifested again, descending into the household of Li Taiguan in Shu. In the 27th year (Dingsi year), he reunited with Yin Xi at the Green Goat Market. Tang dynasty records identify this site as the sacred location of Lord Lao’s second descent. This history reflects Laozi’s journey from serving as a court historian to retiring into seclusion for spiritual cultivation, culminating in his westward journey through Hangu Pass to transmit the Dao.

Laozi (revered in Daoism as Lord Lao the Supreme) had long foreseen that Yin Xi (a Daoist perfected being) was destined to attain the Dao. He secretly transmitted to him the essential cultivation formulas and provided profound guidance in private. They agreed to meet again after a thousand days, after which Laozi prepared to leave the Shu region, intending to journey westward to teach the Hu barbarians.

Laozi traveled far to the Liusha desert region, seeking to transform the uncivilized customs there. He first went to Shendu (ancient India) and Jibin (present-day Kashmir), where he converted King Tuo'azhu. Eighty fierce Rongdi tribes were moved by his teachings and submitted, while over two thousand barbarian states permanently abandoned their ignorant ways.

Emperor Ming of Wei once composed a "Eulogy for Lord Lao" stating: "Compassionate toward later generations, Lord Lao specially descended to be born in the state of Chen. Later serving as the Zhou dynasty's Archivist, after nine hundred years he returned to Mount Kunlun in the realm of Wuji (the Daoist state transcending time and space). Then he went westward to teach the Hu people, proceeding to Jibin and Tianzhu to transmit the Dao - his teachings flow unbroken to later ages."

The "History of the Northern Dynasties: Records of the Western Regions" documents: "The kingdom of Yutian lies over two hundred li north of the Congling Mountains, 9,800 li from Daijun. Its territory spans a thousand li, encircled by mountains, with a capital area of nine hundred li containing five major cities and dozens of smaller ones. Buddhism flourishes there with numerous temples and monastics. Five hundred li southwest stands the Pimo Temple, said to be where Laozi taught the Hu people. Local customs are crude - banditry is rampant, sexual relations are promiscuous - resembling Qiuci's traditions." These records also appear in the "Weilue: Accounts of Western Barbarians" and Han dynasty commentaries.

In the 55th year of King Mu of Zhou's reign (first year Xinsi), after completing his mission of converting the Hu people, Laozi returned to the Central Plains and journeyed east to Fusang (legendary land of the rising sun) to gather with immortals. Hearing that Perfected Yin Xi had attained the Dao and ascended, King Mu constructed the Louguan Terrace, appointing seven Daoist priests to oversee sacrifices (see "King Mu's Inner Biography" and "Records of Louguan").

Subsequent Zhou kings reigned as follows: Gongwang for 12 years (first year Bingzi), Xiaowang for 15 years (first year Guichou), Yiwang for 25 years (first year Wuzi), Yiwang for 16 years (first year Wuchen), and Liwang for 37 years (first year Jiashen), followed by the Zhou-Shao joint regency for 14 years.

During the 46th year of King Xuan of Zhou's reign (first year Jiaxu), a woodcutter was heard singing Daoist songs no one could comprehend. When consulted, Laozi explained these were chants of practitioners from the legendary immortal land of Huoguo, cultivating the supreme orthodox Dao.

In the 11th year of King You of Zhou's reign (first year Gengshen), an earthquake occurred in the following Xinyou year.

This scripture records historical fragments from the Spring and Autumn and Warring States periods concerning the decline of the Zhou dynasty and the activities of Laozi (revered in Daoism as "Taishang Laojun"). When earthquakes simultaneously struck the Jing, Wei, and Luo rivers, Laozi predicted the fall of the Zhou dynasty, which later came to pass with its destruction by the Quanrong tribes. This account originates from the Records of the Grand Historian (Shiji).

After King Ping of Zhou moved the capital to Luoyang, in the 52nd year of his reign (the Xinwei year), Laozi reappeared at San Pass (near present-day Baoji, Shaanxi) to instruct the people of the Su state. He then journeyed to the Western Sea's Liulin Isle and other regions to assess the merits of various immortals' cultivation. After completing his duties of appointing and dismissing celestial officials, he returned to the Central Plains. Later, during the reign of King Wei of Zhou, Laozi descended to the home of the Daoist Zhu Lun, where he transmitted Daoist scriptures such as Lingfei Liujia, Suzou Danfu, and Zhongjing Tongzhen.

The scripture also addresses the disputed birthdate of Shakyamuni Buddha: according to the Zhou calendar, it was the eighth day of the fourth month (Ruìyìng Jīng), while the Xia calendar records it as the eighth day of the second month (Guòqù Jiànzài Jīng). Northern Dynasty historical texts note that the kingdoms of Yanqi in the Western Regions and the Indian Brahmins particularly emphasized fasting rituals on the Buddha's birthday in the second month. The text cites the Zuozhuan's record of the celestial phenomenon "the constant stars were not seen at night," as well as content from Wang Zhong's Toutuo Temple Stele of the Southern Dynasties, indicating that Buddhism emerged during the reign of King Zhuang of Zhou and was introduced to China during Emperor Ming of Han's time, flourishing by the era of Emperor Ming of Jin.

Finally, it mentions that in the fourth year of King Kuang of Zhou (the Jiyou year), the Buddha entered nirvana (the Buddhist term for death) at the age of 79. The Sutra of Golden Light (Jin'guangming Jing) states that the Buddha's lifespan of approximately 80 years is a rounded figure. In the 21st year of King Ding of Zhou (the Yimao year), the Zhou king once sought Laozi's counsel. These records align the activities of Laozi, the Daoist patriarch, and Shakyamuni, the founder of Buddhism, with the Zhou dynasty's chronology, reflecting early religious historiography.

This account primarily documents the activities of Laozi (venerated in Daoism as Lord Lao the Most High) during the late Zhou dynasty, illustrating the Daoist concept of "divine immortals attaining longevity."

In the fourteenth year of King Jian of Zhou's reign (the bingzi year), Laozi had already appeared at Mount Song in the Central Sacred Peak under the name "Ancient Master of Primordial Times." Later, on the twenty-first day of the tenth month in the twenty-first year of King Ling of Zhou (the gengxu year), Confucius was born. During the reign of King Jing of Zhou (521-476 BCE), the famous event of "Confucius inquiring about rites from Laozi" occurred, recorded in classics like the Book of Rites and Zhuangzi, though the exact year remains unspecified. Confucius passed away in the forty-first year of King Jing's reign (the renxu year) at seventy-three years of age.

Particularly noteworthy is the period of King Lie of Zhou (375-369 BCE), when Laozi met Duke Xian of Qin at San Pass (southwest of present-day Baoji, Shaanxi), instructing him in calendrical calculations. Later, in the eighth year of King Xian of Zhou's reign (361 BCE) when Duke Xiao of Qin ascended the throne, Laozi journeyed eastward to Chicheng Meng Mountain (present-day Tiantai Mountain in Zhejiang), convening an assembly of immortals before retreating to seclusion at Shaoshi Mountain (part of the Songshan range).

By the ninth year of King Nan of Zhou (306 BCE), Laozi and numerous immortals traveled westward through places like Nüji Mountain, Jitou Mountain, and Tianzhu Mountain, passing again through San Pass and crossing the Flowing Sands River before ultimately ascending Kunlun Mountain to return to the Purple Tenuity Palace (a celestial abode in Daoist cosmology). Upon hearing of these journeys, King Zhao of Qin ordered commemorative cities built at sites associated with Laozi's passage, including Laoting Post Station and Yinxi City. These records portray Laozi as an eternal being traversing both human and celestial realms, remaining active even until the fall of the Western Zhou dynasty (256 BCE).

From the ninth year of King Wuding of the Shang dynasty (the Gengchen year) when Laozi descended to the mortal world, until the ninth year of King Nan of Zhou (the Yimao year) when he returned to the celestial realm, Laozi appeared intermittently among humans for a total of 936 years. This explains why Emperor Ming of Wei's eulogy mentions Laozi serving as the Zhou dynasty's "Pillar Below Historian" (national librarian) for nine centuries, and why Tang dynasty scholar Wu Yanghao noted that Laozi's divine transformations were unfathomable—having been born during the Shang dynasty yet serving as an official in the Zhou, spanning over a millennium in total.

From the first year (Yimao) to the twenty-sixth year (Gengchen) of Qin Shi Huang's reign, when the empire was divided into thirty-six commanderies, in the twenty-eighth year (Renwu), a Laozi temple was erected south of Louguan Terrace where the Fengshan sacrifices were performed. During Qin Shi Huang's personal worship, Laozi descended to transmit the Scripture of Ghostly Forests and talismanic incantations for commanding spirits.

During the Western Han dynasty, between Emperor Wen's first year (Renxu) and seventh year (Wuchen), Laozi manifested as the Riverside Sage (Heshang Gong) by the Yellow River in Shaanzhou. Emperor Wen personally visited him and received transmission of the Daode Jing. To this day, northern Shaanzhou preserves the Riverside Sage Temple and the ruins of Emperor Wen's Immortal-Watching Platform. In the first (Guisi) and second (Jiawu) years of Emperor Cheng's Heping era, Laozi descended at Quyang Pool in Langya Commandery, granting Gan Ji the 170-chapter Scripture of Great Peace.

When Buddhism first entered China during Emperor Ming of Eastern Han's reign, Laozi reappeared between the first (Jiashen) and second (Yiyou) years of Emperor Zhang's Yuanhe era to teach Gan Ji the 180 Precepts. From the first (Dingwei) to third (Jiyou) years of Emperor An's Yongchu era, Laozi descended again to reveal to Liu Tuzhao of Jiangxia the new precepts concerning karmic retribution of sins and blessings.

After Emperor Shun's Yongjian first year (Bingyin) through four subsequent era changes, in the first year of Han'an (Renwu), Laozi descended at Heming Mountain in Shu territory, bestowing upon Celestial Master Zhang Daoling the Secret Registers of Orthodox Unity Covenantal Authority (early Daoist scriptures). In the fifth month, he further granted the 930-chapter Central Scripture of Great Clarity and 72 volumes of talismanic writings. During the Jiankang era, he descended again at Yuntai Mountain in Langzhou, transmitting the Three Caverns Scriptures and methods for redeeming ancestors across nine generations.

Following Emperor Huan's Jianhe first year (Dinghai) through the era change to Yongshou first year (Yiwei), Laozi descended in Chengdu to teach Celestial Master Zhang the "Death-Erasing Texts" (life-extension techniques)—the present-day Yuju Temple marks this historic site—and later at Lutang Mountain imparted scriptures for subduing the demonic forces of the Six Heavens.

In the first year of the Jianning era (168 CE) of Emperor Ling of Han, after three calendar reforms, by the second year of the Guanghe era (179 CE), the Supreme Lord Lao (the highest deity in Daoism) descended upon Tiantai Mountain. There he transmitted to the immortal Ge Xuan several sacred texts including the Shangqing Jing (Scripture of Supreme Purity), Lingbao Jing (Scripture of Numinous Treasure), and Dadong Jing (Great Cavern Scripture), along with three categories of Fulu (talismanic registers), nine grades of Zhaijiao (purification rituals), exhortation precepts, and meditation methods recorded in texts like the Ruding Jing.

After the first year of the Long'an era (397 CE) of Emperor An of Jin, when the calendar was reformed to Yuanxing (402 CE), and during the fifth year of Hongshi (403 CE) of Later Qin, Lord Lao toured famous mountains and rivers. He commanded the immortal Cheng Gongxing to relocate to Songshan Mountain and bestowed upon him elixirs of immortality. These events were documented in historical records and local gazetteers such as the Grotto-Heavens and Blessed Lands Annals.

Following Emperor Mingyuan of Northern Wei's accession in the first year of Yongxing (409 CE), after three calendar reforms within five years, by the second year of Shenrui (415 CE) - corresponding to the eleventh year of Yixi (415 CE) of Emperor An of Jin - Lord Lao descended again upon Songshan Mountain. This time he transmitted to the Daoist priest Kou Qianzhi the Yunzhong Yinsong Xinke Zhi Jie (New Precepts Chanted Amidst Clouds), a classic of Daoist discipline. In the second year of Taichang (417 CE), Lord Lao reappeared, granting him seventy volumes of Fulu (talismanic scriptures).

During the first year (605 CE) and thirteenth year (617 CE) of the Daye era of Emperor Yang of Sui, Lord Lao manifested at Zhongnan Mountain, revealing to Li Chunfeng the prophecy that "The Duke of Tang shall receive the Mandate of Heaven," while displaying the Golden Lock and Flowing Pearl (ritual implements). In the first (618 CE) and second years (619 CE) of Wude era under Emperor Gaozu of Tang, Lord Lao appeared at Yangjiao Mountain, declaring to Ji Shanxing: "I am the ancestor of the Tang emperors. Now that a sage ruler governs, the dynasty shall prosper long." He reappeared in the fifth year of Wude (622 CE), foretelling the time for quelling rebellions.

Between the first year of Yonghui (650 CE) and second year of Longshuo (662 CE) of Emperor Gaozong of Tang, when the emperor visited Luoyang Palace, a Qingmiao (pure temple) was constructed at Beimang Mountain for Zhaijiao (Daoist sacrificial rites). Lord Lao manifested in the main hall flanked by two perfected beings, radiating light that illuminated the altar, witnessed by all present. Palace officials including Quan Dali memorialized the event, prompting an imperial decree to create sacred images based on these visions. After performing the Fengshan sacrifices at Mount Tai in the second year of Qianfeng (667 CE), Gaozong personally visited Bozhou to venerate Laozi, posthumously honoring him as "Mysterious Origin Emperor" and his mother as "Primordial Great Sage Empress."

In the fourth year of Yifeng (679 CE), an imperial edict ordered Zhaijiao rituals at Luoyang's Qingmiao temple. Laozi descended upon the altar astride a white horse with red mane, bathed in auspicious light, leaving divine imprints on the ritual stones he trod. These accounts appear in memorials by Yang Hushi and others, as well as Tang historical records.

This account documents multiple miraculous manifestations of Laozi (venerated in Daoism as Lord Lao the Most High) across different dynasties. In the first year of the Wenzheng era under Empress Wu Zetian (684 CE), Laozi appeared at Huangtian Plain in Guozhou (present-day Lingbao, Henan), delivering a warning through official Wu Yuanzong against Wu Zetian's usurpation of the throne.

During the Kaiyuan era of Emperor Xuanzong (713-741 CE), Laozi manifested twice: first appearing as a shadow on a pillar in the Buddhist hall of Xinxing Temple in Shuzhou, witnessed by local officials, monks, and laypeople; then appearing outside Chang'an's Danfeng Gate, revealing to Tian Tongxiu that spiritual talismans (fulu) were hidden at the former residence of Yin Xi (the border official who received Laozi at Hangu Pass). Emperor Xuanzong's envoys indeed discovered golden caskets containing sacred talismans at the Hangu Pass site.

Throughout the Tianbao era (742-756 CE), Emperor Xuanzong progressively elevated Laozi's honorific titles from "Most High Mysterious Primordial Emperor" to "Great Sacred Ancestor Exalted Supreme Great Dao Golden Tower Mysterious Primordial Celestial August Emperor." In 757 CE during Emperor Suzong's reign, Laozi manifested at Yunlong Cliff in Tonghua Commandery, his form stretching from earth to heaven—a vision Emperor Xuanzong personally commemorated with inscribed praise.

Most remarkably, in 869 CE during Emperor Yizong's reign, when rebel leader Pang Xun attempted to attack the Taiqing Palace (Laozi's temple), thousands of refugees sheltering there witnessed Laozi ascending skyward, followed by dark mist that disoriented the rebels. These accounts, solemnly recorded in Tang official histories, demonstrate the imperial veneration of Laozi throughout the Tang dynasty.

The memorial submitted by Li Wei, the military governor of Bianzhou, records that in the seventh year of the Dazhong Xiangfu era (the jia-yin year) of Emperor Zhenzong's reign in the Song Dynasty, the emperor personally visited the Taiqing Palace (the ancestral temple at Laozi's birthplace) in Bozhou. There he reverently presented jade tablets and a precious seal, bestowing upon Laozi the honorific title "Supreme Sovereign Lord Lao, Emperor of Chaotic Origin and Supreme Virtue (Shangde)." This historical account is documented in the "Facts of the Song Dynasty."

During the second year of the Zhenghe era (the ren-chen year) of Emperor Huizong's reign, records indicate that Lord Lao descended astride a white horse upon auspicious clouds to the Yuchen Abbey (a Daoist temple), where he transmitted the "Scripture of Heavenly Youth's Mysterious Protection with Added Verses" (a Daoist scripture) to Master Liang.

As for other recorded manifestations of Lord Lao, those without clearly documented dates are not included here. Similarly, accounts limited to auspicious lights, favorable omens, dream revelations, or oral transmissions—where Lord Lao did not appear in physical form—are likewise omitted from this record.

(Note: The term "Chaotic Origin" (Hunyuan) refers to the supreme primordial source in Daoism, while "Supreme Virtue" (Shangde) signifies the highest ethical attainment—both being honorific titles for Laozi. The "Scripture of Heavenly Youth's Protection" is an important Daoist text believed to possess life-preserving efficacy.)

This scripture recounts the cosmogonic myth of the Supreme Lord Laozi (the deified title of Laozi), the highest deity in Daoism. As the primordial source of cosmic Qi (vital energy) and the sovereign of all manifestations of the Dao (the Way), Lord Laozi is the fundamental essence of heaven, earth, and the cosmos. In the formless void before the separation of chaos, he spontaneously coalesced into a perfected body—boundless in magnitude and unfathomable in transformation—transcending all dualities such as Yin-Yang, past and present, existence and annihilation.

In the beginning of immeasurable cosmic cycles, prior to the states of Great Beginning (Taichu) and Great Simplicity (Taiyi), Lord Laozi initiated the arrangement of the Three Qi (the foundational energies of Daoist cosmology): Mysterious (Xuan), Origin (Yuan), and Primordial (Shi). From these emerged the Supreme Ultimate (Taiji). The Taiji then differentiated into the Three Powers (heaven, earth, and humanity), until at the end of each cosmic cycle, all things returned to chaos. The process repeated: the clear and light Qi ascended to form heaven, while the heavy and turbid Qi descended to form earth. The essence of Yang condensed into the sun, and the essence of Yin coalesced into the moon. The refined essences of the sun and moon further gave birth to the stars, governing the four seasons and eight solar terms (the 24 divisions of the year), stabilizing sacred mountains and great rivers. Through the interaction of Yin and Yang energies, all living beings—plants and animals—came into existence.

Initially, the single Qi divided into the Three Qi, which then combined to form the Nine Qi, manifesting as the Nine Heavens (the layered celestial realms of Daoism). These Nine Heavens are: Yudan Heaven, Chanshan Heaven, and Xuyan Heaven (born from the subtle and pure Qi); Yuyu Heaven, Doushu Heaven, Bujiaole Heaven, and Dongyuan Heaven (born from the crimson Qi); and Fanfu Heaven, Qingming Heaven, and Wuxiang Heaven (each generated from the combined Three Qi of Xuan, Yuan, and Shi). Below these Nine Heavens, each produced three additional heavens, totaling the Thirty-Six Heavens, with countless Brahma heavens beyond, all under the governance of the Nine Heavens.

Subsequently emerged the Four Peoples' Heavens (also called Seed Heavens, referring to the four celestial realms where the earliest human races descended at the dawn of creation, analogous to the Buddhist Four Dhyana Heavens). These heavens reside above the Three Realms (Desire, Form, and Formlessness), beyond the scope of Yin-Yang, impervious to the destructions of water, fire, and wind, and free from the constraints of mortality. The scripture then enumerates the Eight Brahma Heavens and the names of earthly paradises: Beginning Azure Heaven, Azure Origin Heaven, and six other Brahma Heavens, along with human pure lands such as the Northern World of Serenity and the Northeastern World of Eternal Peace.

This scripture describes the multi-layered cosmological structure in Daoist thought and the manifold manifestations of Lord Lao (Laozi).

In the eastern direction lies the World of Gathering Goodness, southeast the World of Employing Worthies, south the World of Rejecting Worthies, southwest the World of Benevolent Stillness, west the World of Pure Conduct, northwest the World of Extending Worthies, and so forth across different orientations. Below the earth exist nine layers (called Nine Earthly Strata), each with distinct characteristics: the first stratum is Colored Moisture Earth, second is Hard-Colored Earth, third is Fatty-Colored Earth, fourth is Moistening Earth, fifth is Golden Grain Earth, sixth is Diamond Marsh Earth, seventh is Water-Regulated Earth, eighth is Wind-Marsh Earth, and ninth is Cavernous Abyss Colorless Web Earth. Between each stratum lies a layer of water and a layer of wind as separators.

When the great kalpa (cosmic cycle) arrives, three calamities (fire, water, and wind disasters) will devastate all realms from the Nine Earthly Strata up to the Formless Heaven, dissolving all existence. Only the Seed People (those who have cultivated the Dao) can escape these calamities. After the catastrophe, primordial Qi (vital energy) reunites, heaven and earth return to chaos, and then creation begins anew. At this time, celestial sages descend as humans to establish laws and teach sentient beings, just as at the beginning of every kalpa. This cyclical process has repeated through countless immeasurable kalpas.

The cosmos beyond our heaven and earth resembles an egg shape, with primordial Qi encircling it like a solar halo. Heaven and earth each consist of 505,555,500,000 layers. Every layer possesses its own celestial patterns and terrestrial features, yin-yang interactions, Five Phases (Wood, Fire, Earth, Metal, Water), divine beings and all creatures, holding the authority of creation - the very source of cosmic transformation.

Lord Lao (Laozi) reigns as the supreme sage in heaven and the master of all teachings on earth. He began instructing beings before the beginning of time and exists eternally. Having opened the Mysterious Passage of the Dao, he is called "The Supreme Three Heavens' Primordial Beginning Three Qi (energies) Most High Lord Lao." Laozi is but one of his manifestations - his incarnations are innumerable, his titles countless. Sometimes he's known by thirty-six appellations, other times seventy-two names, including: Ninefold Celestial August Emperor, Cavern-Perfected Imperial Unity Lord, Exalted Jade Emperor, Great Peace's Orthodox True Supreme Marvelous Qi Imperial Lord, Ninefold Mysterious Imperial Lord, Great Chiliocosm Dharma King, Ninefold Numinous Laozi, Supreme Left Mystery Perfected Being, Supreme Clarity Golden Tower Wondrous Scripture Great One, among others.

This revered Daoist deity bears numerous honorific titles, including "Supreme Great Dharma King," "Mysterious Unity's True Fixed Light," "Golden Tower's Later Sage Lord," "Supreme Scenic Lord of Great Peace," "Non-Action Father," and "Mother of All Things." At his descent into incarnation, celestial deities from the ten directions praised him in the heavens with ten sacred appellations: Supreme Venerable Lord (Taishang Laojun), Most High Laozi, Celestial August Great Emperor, Great Master of Mysterious Center, Ancient Great Primordial, Golden Tower Imperial Lord, Supreme August Emperor of the Highest, Great Perfected of Emptiness, Most True Limitless Great Dao's Natural Primordial Celestial Venerable Dao Lord, and Unsurpassed Celestial Perfected Primordial Elder Celestial Master (Tianshi) Yellow Elder World Teacher. Additionally, he is known by designations such as Mysterious Ancestor Divine Being, Perfected Being (Zhenren), Transcendent (Xianren), Ultimate Being, Great Man, and Dao Sage.

During his earthly incarnations, he assumed nine names: courtesy name Boyang, personal name Ya with courtesy name Bozong, personal name Zhi with courtesy name Boguang, personal name Shi with courtesy name Menggong, personal name Zhong with courtesy name Zifu, personal name Ding with courtesy name Yuanyang, personal name Yuan with courtesy name Boshi, personal name Xian with courtesy name Yuansheng, and personal name De with courtesy name Bowen. Some respectfully address him as Boyangfu, an honorific for elders.

In the first year of Shanghe (a celestial calendar system analogous to human reign eras), during the mao hour (5-7 AM) on the fifth day of the ninth month in a gengyin year, Laojun descended to be born between the Gangling Mirror Mountain and Li Valley in Northern Mysterious Heaven of Yudan (one of Daoism's thirty-six heavens). His mother, the Supreme Mysterious Numinous Mother, gave birth to him in the Nine Mysteries chamber, later adopting "Gu" (valley) as their family name, naming him Hongjiu, also called Xuan Shui. Laojun himself declared: "My appellations from the primordial beginning of heaven and earth until now are beyond enumeration."

Regarding celestial chronology, terms like "Chiming," "Zhuling," "Qinghan," "Tianhan," "Kaihuang," and "Shanghuang" all represent heavenly reign eras. While humanity only recognizes the earthly branch-stem calendar originating from Da Nao (legendary inventor of the sexagenary cycle) and reign eras beginning with Emperor Wu of Han, mistakenly dismissing celestial eras like "Shanghe" as fabrications, in truth, the heavens maintained their own calendrical systems for countless kalpas before human knowledge. Only through sages like Guiguzi, Beiguozi, Celestial Master Zhang Daoling, and Immortal Elder Ge Xuan did celestial reign eras become correlated with human dynasties.

These transcendents who comprehend past and present while perceiving hidden mysteries—could they possibly be unaware that pre-Qin humanity lacked reign eras? Indeed, the cosmic laws established at creation and all subsequent institutional transformations were preordained by heaven, to be implemented through descending perfected beings at appointed times.

This scripture recounts how Lord Lao (Taishang Laojun, the deified form of Laozi and one of the Three Pure Ones of Daoism) manifested in various incarnations to transmit the Dao in the human realm. As the supreme deity, Lord Lao possesses the ability to assume countless forms and titles when descending to instruct sentient beings.

Lord Lao governs the creative transformations of heaven, earth, and all things. At times he manifests as a sage-king, at others as a master teacher, employing dialogue to awaken people's understanding. He transmits the truth of natural non-action (Wuwei), establishes precepts and norms, and adapts his teachings according to the needs of different eras. Lord Lao descends into the netherworld to subdue demons and malevolent spirits, while also ascending to the celestial court to pay homage to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Celestial Worthy of Jade Dawn (Yuchen Tianzun).

He oversees all divine beings across the three realms, including celestial officials, underworld judges, and administrators of sacred grotto-heavens. Sometimes he manifests as the Great Emperor of Heaven (the imperial star among the six stars of Gouchen) to govern the celestial domain. With the changing seasons, he reveals different forms: in spring as the Nine-Thousand-Zhang-Tall Sovereign of Upper Radiance wearing a seven-jeweled crown; in summer as an elder adorned with a flying dragon headdress; in autumn as a youth clad in five-colored robes; and in winter as divine light interwoven with azure, dark, and black hues.

Lord Lao's divine powers are boundless—he can freely transform his shape, color, size, and weight. He can simultaneously manifest 1,200 emanations across various celestial realms or appear as 180 Daoist lords to guide mortals. Though his manifestations are innumerable, his true form eternally abides in serene stillness within the Supreme Clarity Palace of the Taiji realm. Since ancient times during the era of the Three Sovereigns, Lord Lao has instructed beings under the title "Great Master of the Mysterious Center," continuing his salvific work across nine great cosmic cycles.

Through the vast river of time, the world has witnessed countless kalpic cycles. Between the primordial epochs of Longhan and Yankang (ancient periods now beyond historical verification), until the dawn of Chiming Kaitu (a Daoist term denoting the beginning of heaven and earth), no verifiable records existed. Only after this cosmic inception did classical documentation become traceable.

During the era of the Middle Three Sovereigns (the Chiming period), an immortal known as the "Ancient Great Master" descended to impart the Sanhuang Neiwen (Inner Scriptures of the Three Sovereigns), teaching cultivation methods to guide living beings. After 990 billion years, another kalpic transition occurred, ushering in the Later Three Sovereigns period—the reign of the Heavenly Sovereign, Earthly Sovereign, and Human Sovereign during the Sheti era. This age established cosmic order: the Four Seas were guarded by four deities, the Five Phases (Wood, Fire, Earth, Metal, Water) were governed by five celestial emperors, and the Lingbao Wupian Zhenwen (True Texts of the Five Numinous Treasures) was transmitted to educate the people, lasting 18,000 years.

By the time of Fuxi, the simplicity of earlier eras had waned, and rituals had yet to be formalized. An immortal descended in disguise as "Yu Huazi," appearing in the fields to teach the Tianhuang Neiwen (Inner Scripture of the Heavenly Sovereign). Later, a divine turtle emerged from the Yellow River, presenting the Hetu (River Chart) and Bagua (Eight Trigrams). During Zhurong's reign, another immortal, calling himself "Guang Shouzi," taught the Renhuang Neiwen (Inner Scripture of the Human Sovereign) on Mount Heng, instructing people in methods to calm the spirit (Shen) and nurture inner nature. He also introduced pottery and metalworking to improve livelihoods. Under Shennong, an immortal named "Da Chengzi" transmitted the Dihuang Neiwen (Inner Scripture of the Earthly Sovereign) in Jiyin, emphasizing reverence for life. He taught cultivation of grains and fruits to replace hunting, and formulated herbal remedies to heal and nourish.

In the 29th year of the Yellow Emperor's reign, troubled by governance, he journeyed to Mount Kongtong to seek guidance from Guang Chengzi (an immortal of that era). The Emperor asked: "I wish to draw upon the essence of heaven and earth to nourish crops and sustain the people, and to comprehend the principles of Yin-Yang to benefit all beings. How should I proceed?" Guang Chengzi replied: "Your questions concern only superficial phenomena; your observations grasp mere fragments. Since you began ruling, rain falls before clouds gather, plants wither before turning yellow, and the sun and moon dim their radiance. How could those skilled in clever words and flattery be fit to discuss the supreme Dao (the Way)?" Hearing this, the Emperor temporarily set aside state affairs. He built a quiet chamber, spread white reeds as a mat, and devoted himself to cultivation.

Mao Shun (minister of the Yellow Emperor) knelt reverently and advanced on his knees, performing a grand salute before inquiring: "I have heard you possess supreme mastery of the Dao. May I ask how one should cultivate the body to attain immortality?"

Guangchengzi (ancient immortal) suddenly rose and declared: "An excellent question! Come closer, and I shall enlighten you. The essence of the supreme Dao is profound and mysterious, its ultimate state being primordial silence. See not with your eyes, hear not with your ears. Maintain spiritual serenity, and your body will naturally become upright. You must preserve purity—do not exhaust your body, do not disturb your Jing (essence), diminish thoughts and desires—only thus can you attain longevity. When eyes behold no external forms, ears perceive no outside sounds, and the heart harbors no distractions, your Shen (spirit) will guard your form, thereby achieving enduring life. Be vigilant over your inner self, shut out external disturbances—excessive knowledge brings only calamity."

"I shall guide you to the realm of supreme brightness, the source of ultimate Yang; and lead you through the darkest gate, the origin of ultimate Yin. Heaven and Earth follow their constant patterns; Yin-Yang conceal their profound mysteries. Guard your body with care, and all things will naturally flourish. Abiding in the root of the Dao, maintaining Yin-Yang harmony, I have cultivated myself for twelve hundred years without aging."

The Yellow Emperor kowtowed again, saying: "You are truly one with the Heavenly Dao!" Guangchengzi responded: "Come closer, and I shall explain further. The great Dao is boundless, yet men presume it has limits; unfathomably deep, yet men imagine it can be exhausted. Those who attain my Dao may become sage-emperors above or virtuous kings below; those who lose it may glimpse light above but will crumble to dust below. All beings now born from earth return to earth. Thus I shall depart from you, entering the gate of infinity to wander the fields of the limitless. I shall shine with the sun and moon, enduring with Heaven and Earth."

Thereupon, Guangchengzi transmitted to the Yellow Emperor the Scripture of Yin-Yang. Later, the Most High Lord Lao (supreme Daoist deity) expounded scriptures during the era of the Three Sovereigns, which the world called the Three Mounds texts—though regrettably, the complete work has been lost. Through the ages, most scriptures remained hidden in jade towers and divine archives, or secretly stored in dragon palaces and oceanic treasuries, guarded by spirits and rarely seen by mortals. What survives today is but a hair's breadth from Mount Tai.

Lord Lao then commanded the Queen Mother of the West (chief of female immortals) to bestow upon the Yellow Emperor the jade image of the Celestial Worthy of Primordial Beginning (supreme Daoist deity). The Emperor enshrined this sacred image in an elevated observatory (ancient viewing platforms were called "guan"), thus originating the term "Daoist temple" (daoguan).

Subsequently, Lord Lao instructed the Yellow Emperor to ascend Mount Wangwu, where he opened a stone casket to obtain jade tablets containing methods for crafting the Nine Cauldrons' Divine Elixir and the Flying Snow furnace. The Emperor then cast a great cauldron at Mount Jing, successfully refining the elixir of immortality.

This passage recounts the legends of ancient emperors ascending to immortality and presents various accounts regarding the era of the Three Sovereigns (Sanhuang).

When the Yellow Emperor (Huangdi) ascended to heaven astride a dragon, seventy-two ministers and handmaidens flew up with him. Those courtiers who failed to keep hold clung desperately to the dragon's whiskers, only to fall back to earth. Clutching the bow and tripod the emperor had left behind, they wept bitterly. People later named this bow the "Crow's Cry Bow." To commemorate Huangdi, commoners erected a cenotaph containing his robes and crown at Mount Ba, called the Ba Mausoleum, while constructing another tomb at Qiao Mountain. The place where the tripod fell became known as Tripod Lake.

Regarding the Three Sovereigns period, records vary significantly: The Jade Weft Scripture (Yuwei Jing) refers to them as the Nine Sovereigns (Jiu Huang); the Great Cavern Spirit Scripture (Dongshen Dayou Jing) states each sovereign ruled for 3,600 years; whereas the Lesser Cavern Spirit Scripture (Dongshen Xiaoyou Jing) claims each of three successive Three Sovereigns dynasties ruled for 10,800 years. Calculated across three dynasties of nine sovereigns, this totals 32,400 years of reign. Some scholars suggest the figure of 18,000 years in certain texts may be scribal errors.

Laozi manifested in different identities across eras: During Shaohao's reign, he appeared as Master Suiying, teaching the doctrine of cosmic attunement; under Zhuanxu, he descended upon Mount Heng as Red Essence Master (Chijingzi), expounding the Subtle Words Scripture of Dao conformity; during Emperor Ku's rule, he was known as Master Lutuzi, transmitting the harmonious Way of the Yellow Court Scripture (Huangting Jing); and when Emperor Shun ruled, he manifested in the Yellow River region.

Concerning the Three Sovereigns' identities, classical texts disagree: The Cavern Spirit Scripture (Dongshen Jing), Jade Weft Scripture, and scholar Xiang Jun identify them as the Heavenly Sovereign, Earthly Sovereign, and Human Sovereign. However, Huangfu Mi's commentary on the Spring and Autumn Annals' Pivots of Destiny (Chunqiu Yundou Shu), along with Zheng Xuan and Gao You's annotations to Lü's Spring and Autumn Annals (Lüshi Chunqiu), name them as Fuxi, Nüwa, and Shennong. The Book of Rites' Records of Posthumous Names (Liji Shiming Ji) lists them as Fuxi, Zhurong, and Shennong, while the Comprehensive Discussions in the White Tiger Hall (Baihu Tong) records them as Fuxi, Shennong, and Suiren. Other texts propose alternative combinations including Chaosuiren and Yiqi among various traditions.

This scripture recounts the various incarnations and teaching missions of Laozi (Lord Lao the Most High) across different historical periods. It describes how during Emperor Yu's reign in the Xia dynasty, Laozi appeared as "Master Longevity Yin" to impart the Daoist principle of "governing through non-action (Wuwei)" from the Classic of the Way and Virtue (Daode Jing). Later in the Shang dynasty under King Tang, he manifested as "Master Bestowal of Principles" to teach the Scripture of Eternal Life, instructing people in reverence and benevolence.

The Eastern Jin Daoist master Ge Hong (Baopuzi) recorded these accounts in his Biographies of Divine Immortals, yet raised doubts: Why would perfected beings abandon their celestial status to repeatedly descend and instruct mortal rulers? He suggested these might be fragmentary legends rather than reliable history. This skepticism was challenged by Yin Wencao, abbot of the Haotian Temple in the Tang dynasty, who argued these narratives originated from authoritative texts like the Scripture of Great Mystery (Taixuan Jing) and Scripture of Orthodox Unity (Zhengyi Jing), making them impossible to dismiss lightly.

The text emphasizes a fundamental Daoist principle: Since the creation of heaven and earth, all who attain the Dao (Way) must first be taught by sages. As stated in the Scripture of Settling the Will, the celestial venerables' teachings follow cosmic patterns—thus Laozi's perpetual role as teacher across generations reflects natural order. The passage concludes with Laozi's words to Yin Xi (Guardian of Hangu Pass): "Throughout countless cosmic calamities, the descent of sages manifests great compassion—they willingly condescend to deliver all beings."

This discourse illustrates the Daoist concept of "teaching according to circumstance"—perfected beings adapt their forms to propagate the Dao as each age requires. It also reveals intra-Daoist scholarly debates about scriptural authenticity, with Ge Hong's skepticism and Yin Wencao's rebuttal marking key developments in Daoist thought.

This scripture recounts the sacred descent of Lord Lao (Laozi). According to records by numerous immortal sages, Lord Lao existed prior to the formation of the cosmos, having traversed countless cosmic cycles. To establish his teachings in the human realm, he first sent the Mysterious Jade Maiden (later honored by the Tang dynasty as the Primordial Celestial Sovereign) to be born as the daughter of Lady Yin from Tianshui, named Yishou. She married Li Lingfei (a descendant of the Shang official Gao Yao), who attained immortality through cultivation after witnessing his father's ascension in broad daylight.

In the seventeenth year of King Yangjia's reign (the Gengshen year) during the Shang dynasty, Lord Lao emanated a strand of primordial Qi from the Supreme Clarity Realm (Taiqing), riding solar essence that transformed into a five-colored jewel. This descended into the mouth of the Mysterious Jade Maiden during her pregnancy. At noon, Lady Yin dreamed of heaven's gates opening as immortals bore the sun, which gradually diminished and fell into her mouth. Thereafter, her countenance grew increasingly youthful, her dwelling remained spring-like through all seasons, and auspicious light filled the chambers as she carried the child for eighty-one years.

It was not until the ninth year of King Wuding's reign (the Gengchen year, second month, fifteenth day, mao hour) during the Shang dynasty—corresponding to the first month of the Xia calendar—that Lord Lao was finally born. The text specifically mentions that present-day Bozhou's Tianjing Palace preserves the site where a meteor once struck the earth. These accounts derive from classical transmissions by ancient realized immortals, not later scholarly conjectures, refuting doubts raised by scholars like Ge Hong (author of Baopuzi) regarding the legends of Lord Lao's earthly descent.

The Holy Mother (Laojun's mother) gave birth to Laojun suddenly from beneath her left armpit while plucking a plum tree. At that moment, the sunlight shone with extraordinary brilliance, auspicious clouds enveloped the courtyard, ten thousand celestial cranes circled in the sky, divine beings from all directions stood guard, jade maidens knelt to receive the sacred infant, and nine divine dragons sprayed water to bathe the holy child. The place where the nine dragons sprayed water formed nine wells (the nine wells of present-day Bozhou's Taiqing Palace—when water is drawn from one well, the water in the other eight wells ripples in response).

After his birth, Laojun took nine steps forward, and with each step, a lotus flower bloomed beneath his feet. Pointing to the plum tree, he declared it as his surname. Scriptures state that Laojun had already descended countless kalpas earlier in the northern Xuan Yu Kingdom, amid the Li Valley, taking "Li" (plum) as his surname. Now, born once more into the Li family beneath a plum tree, he knew his surname from birth and deliberately indicated the tree to make it clear—this was not a newly adopted name.

Older records claim that after his birth, Laojun took nine steps, surveyed the four directions, raised his left hand to heaven and his right to earth, proclaiming, "Throughout heaven and earth, I alone am supreme." However, I find this account implausible. Though Laojun is the supreme sovereign of the Three Realms, he has always taught the world through humility, compassion, and the principle of softness and yielding. He would never boast so arrogantly. Moreover, when Sakyamuni was born in the barbarian lands of the Western Regions, though Buddhism existed there, patricide and matricide were considered commonplace. Had a newborn actually uttered such presumptuous words, the local Hu king would surely have said, "This child, fresh from the womb, shows no respect for rulers or parents—what will he become when grown?" and would have ordered the child killed and abandoned. Thus, we know Laojun could not have spoken such words (which is why such accounts are now omitted).

Laojun's posthumous name is "Dan" (because his ears were broad, thick, and firm, with earlobes like pearls and three distinct creases inside—a mark of celestial beings, utterly unlike mortals. Some mistakenly wrote it as "Dan" due to similar characters; others as "Dan" due to homophony; still others claimed he was named for his habit of sticking out his tongue—all these are errors). He resided in Ku County's Lai Township, Quren Village, on the northern bank of the Guo River in the state of Chen (some say Chu, as the region bordered Chu; others call him a native of Xiang or Qiao, since Bozhou neighbors Tongcheng to the north, and forty li east of the Lai River lies Qiao City. The township name "Lai" also derives from the river. Chen was originally the ancient capital of Taihao).

This scripture describes the miraculous transformations and extraordinary physical characteristics of Laozi (Lord Lao the Most High), the founding patriarch of Daoism, during his nine days of birth. After being born, Laozi underwent nine bodily transformations within nine days: first becoming six chi and six cun tall, wearing a hat shaped like a fish and magpie, dressed in yellow-purple phoenix robes embroidered with eight colored patterns and adorned with animal motifs; then transforming to seven chi and seven cun, wearing a multi-layered overlapping hat with white garments featuring red collars and cuffs... until the ninth transformation when he reached twelve chi in height, wearing a hat symbolizing primordial Qi of nature and clad in immortal robes made of feathers.

The scripture then details seventy-two extraordinary physical marks of Laozi: his perfectly rounded head resembling the celestial dome, his radiant face shining like the sun; a prominent occipital protuberance with crane-white hair over seven chi long; eyebrows shaped like the Big Dipper constellation, emerald green in color; a beard majestic as dragons and tigers, white as silk strands; earlobes with pearl-like pendants and three gate-like structures within the ears; eyes emitting sunlight with square-shaped pupils; a tall nose with twin pillars and raised bridge; a mouth square as the ocean with vermilion-red lips; exhalations appearing purple and emitting orchid fragrance; teeth perfectly aligned like seashells, strong as silver, forty-eight in number and evenly distributed; a broad, patterned tongue producing jade-clear tones; high cheekbones and a square jaw; a countenance noble as gold and jade, with demeanor majestic as dragon and phoenix; a full, smooth forehead, white mole spots on cheeks, and jade-pillow protrusions on the jawline.

These descriptions embody the Daoist deification of perfected beings, converging auspicious attributes of celestial phenomena and rare creatures onto Laozi's form, manifesting his transcendent immortal nature beyond the mundane. The concept of "seventy-two marks" mentioned here later became a fundamental paradigm for depicting the sacred physiognomy of Daoist immortals.

This sage possesses extraordinary physical characteristics: His neck is as elongated as a crane's, his arms hang down past his knees, and his palms are broad enough to hold ten copper coins. His fingers are slender and long, with each knuckle bearing cloud-patterned nails, and his body is covered in greenish hair. A prominent bone protrudes from his chest, while his back bears the skeletal markings of the celestial "River Chief" (He Kui, a reference to the Big Dipper). His navel is over an inch deep, and his abdomen is soft as cotton.

His heart area displays intricate embroidery-like patterns, his belly bears a black birthmark, and his eyes contain unique striations. His feet tread upon the swastika symbol (卍), and his toes manifest the forms of Heaven and Earth. Standing twelve chi tall (approximately 2.8 meters), his entire body emits a fragrant aroma. His face is square and radiant, his proportions perfectly balanced—his frame as solid as vajra, his countenance as translucent as lapis lazuli. When walking, he moves with the steadiness of a tiger; in motion, he flows with the swiftness of a dragon.

He is perpetually accompanied by the Four Divine Beasts: the Azure Dragon guards his left, the White Tiger stands watch on his right, the Vermilion Bird leads the way ahead, and the Black Tortoise follows behind. Above his head hovers purple auspicious clouds; beneath his feet bloom lotus flowers. Twin halos of sunlight and moonlight crown his head, while his body radiates five-colored light, reflecting the Nine Heavens like a perfect mirror. Together with the other celestial signs previously mentioned, these form eighty-one auspicious marks collectively known as the "Eighty-One Excellences."

He gestated in his mother's womb for eighty-one years (symbolizing the ultimate number of the sun's celestial cycles) and was born with white hair, hence the name "Laozi" (Old Master). There are two interpretations of this name: one holds that "Lao" denotes longevity while "Zi" is an honorific for men; the other suggests "Lao" refers to his aged appearance at birth while "Zi" simultaneously signifies newborn infant—thus embodying both meanings through his white-haired nativity.

The Tang dynasty scholar Yin Wencao explained: Laozi is the embodiment of the Great Dao (Da Dao). His manifestations take both internal and external forms, adapting his appearance according to circumstance. His inner titles include: Supreme Unity (Zhi Yi, the mysterious formless), True Unity (Zhen Yi, pure original nature), Mystic Unity (Xuan Yi, unimpeded penetration), Imperial Unity (Huang Yi, supreme radiance), Primal Unity (Yuan Yi, source of all ways), Divine Unity (Di Yi, sovereign of deities), Grand Unity (Tai Yi, master of immortality), Celestial Unity (Tian Yi, ruler of the underworld), and Orthodox Unity (Zheng Yi, lord of covenant rituals). These nine names share the same essence—all being different expressions of the Dao.

His external titles include: Resplendent Radiance (Yu Hua, brilliance of Dao methods), Great Accomplishment (Da Cheng, vast spread of mystic virtue), Boundless Longevity (Guang Shou, nourishing eternal spirit), Responsive Manifestation (Sui Ying, appearing according to need), Crimson Essence (Chi Jing, quintessence of the south), Keeper of Celestial Charts (Lu Tu, holder of heavenly scriptures), Achiever of Perfection (Wu Cheng, fulfiller of teachings), Longevity Master (Yin Shou, eternal vision), True Practice (Zhen Xing, authentic cultivation), Bestower of Principles (Xi Ze, granter of laws), Harmonizer of Yin-Yang (Xie Yi, balancer of cosmic forces), Nurturer of All Things (Yu Cheng, cultivator of creation), and Venerable Guo (Guo Shu, regional honorific). Each of these names reflects different aspects of Laozi's meritorious virtues.

Guangchengzi (an immortal from the Yellow Emperor's era) excelled in the way of nurturing life, possessing remarkable adaptability to all things; Chijingzi (an ancient immortal) mastered the art of refining elixirs and the mysteries of talismanic diagrams; Wuchengzi (teacher of Emperor Shun) could accomplish all manner of achievements; Yinshouzi (teacher of Emperor Yao) embodied impartiality and maintained robust health; Zhenxingzi cultivated pure spirit without distraction; Xizezi implemented benevolent governance with methodical skill; Xieyizi transformed customs and traditions; Yuchengzi excelled in governing the people; Jingchengzi perfected the rites and music of moral instruction; Guoshuzi could rectify accumulated malpractices across generations. These sages all earned their titles through their respective teachings, later descending to serve as teachers to emperors, hence all being honored with the appellation "zi" (Master).

After the Holy Mother (Laozi's mother) gave birth to the Dao-body (referring to Laozi), she prepared to return to the celestial realm and resume her position as Yuanjun (a high-ranking goddess in Daoism). To demonstrate the importance of the master-disciple transmission to the world, she instructed Laozi: Humans receive the Qi of Heaven and Earth at birth—clear Qi makes one wise and benevolent, while turbid Qi makes one foolish and violent. The enlightened perfect their nature through cultivation, while the deluded indulge desires and harm their vitality. Nature is the root of the body, and life is the foundation of nature. Therefore, Dao cultivators refine their bodies through the Nine-Cycle Golden Elixir (the highest Daoist alchemical art), resolve karmic obstructions at the deities of the five viscera, guide innate primordial Qi, and sever the roots of afflictions at the Three Passes (three vital areas in Daoist physiology). Through repeated refinement, they open all meridians, sever the bonds of the embryonic sheath, and ultimately return to their original truth to become superior immortals. Without cultivation, perverse Qi invades, causing manifold illnesses leading to untimely death—such suffering is beyond description.

The key to immortality lies in cultivating the heart—sincerity of heart makes the immortal path attainable. Seeking the Dao emphasizes inner cultivation—when the mind is pure, the Dao's methods come naturally. Maintaining serenity to unite with the true Dao and accumulating emptiness to commune with the divine brings one close to immortality. If the spirit is wearied, the body exhausted, movement and stillness unbalanced, essence and Qi dissipated, and eyes and ears craving external stimuli, even years of seeking the Dao will only take one further from it. Human life between Heaven and Earth is but a brief sojourn—if one persists in refining Qi and cultivating spirit with single-minded devotion to the Dao, one will ultimately awaken to the great Dao and exist as one with Heaven and Earth. Upon reaching the state of emptiness and selflessness, one sees without looking and hears without listening, completely merging with the Dao.

Laozi asked: "Now that I move among the dusty world, wishing for undying life to save all beings—is this possible?" Yuanjun replied: "I possess secret Daoist methods transmitted only to sages. If you can master them, you may attain longevity." Laozi immediately expressed his desire to hear the details.

The Primordial Sovereign (a Daoist honorific for immortals) said: The supreme Dao is profoundly mysterious and cannot be comprehended through ordinary reasoning. It is neither "being" nor "non-being," neither possessing sound nor form—invisible and intangible, yet it encompasses heaven and earth. Though infinitely vast, the Dao exists within all things. None can fully fathom it; only those who understand its principles can master it. This is the most profound De (Virtue/Power).

Laozi asked: Does cultivating the Dao also require specific methods? The Primordial Sovereign replied: The Dao is the ultimate truth of empty penetration, while techniques are the wondrous arts of unfathomable transformation. Through techniques, one can aid the world and help others; through cultivation, one can comprehend the Dao. Thus, one attains the realm of infinite transformation. The core of Dao cultivation lies in following nature through Wuwei (non-action), while the secret of techniques resides in three things: Fulu (talismans and registers), Qi (vital energy), and elixirs.

Fulu are sacred writings condensed from the radiance of the sun, moon, and stars—the true tokens of heaven. Elixirs are the refined essences of the Five Phases (Wood, Fire, Earth, Metal, Water), embodying the quintessence of earth. Qi is the harmonized energy of Yin-Yang, which imbues medicines with spiritual potency. Mastering just one of these is insufficient; all three must be combined to attain the Dao in its fullness. These are my secret treasures—fully mastering them leads to immortality and the salvation of all beings.

Laozi further inquired: The human body is the vessel for cultivating the Dao, and Qi is the root of life. If the root is severed, life ends; if the vessel is damaged, the Dao departs. How, then, should one cultivate the Dao to attain it? The Primordial Sovereign used pottery as a metaphor: The human body is like an unfired clay vessel—without refinement, it easily crumbles. Even with the highest De and the most transcendent Shen (spirit), the physical form cannot escape aging and death. This is the inevitable law of nature.

Only elixirs can refine the form, and Fulu can summon the divine. When the divine descends, the mind becomes clear and one's innate nature transcends; when the form is solidified, Qi stabilizes and life is preserved. Only then can one transform Jing (essence) and Qi, reaching the formless and imageless state, freely roaming the void, and transcending the bonds of life and death. A true Dao-realized being remains unharmed even when heaven and earth face destruction—such is the preciousness of Fulu and elixirs.

Laozi pressed further: Is immortality achieved through divine elixirs due to divine blessing or the efficacy of the elixirs themselves? The Primordial Sovereign explained: The merit of longevity indeed comes from elixirs, but the successful refinement of elixirs relies on the divine. Therefore, when refining elixirs, one must purify body and mind, avoiding transgressions, so that divine protection ensures their completion. Consuming a perfected elixir grants immortality. Heaven and earth bear witness—the Dao ultimately returns to the benevolent. Those foolish beings who disbelieve in the attainability of immortality are but walking corpses.

Those who spend their days chasing after empty delusions and absurdities, obsessing from dawn till dusk over ways to court death—how could such people possibly attain longevity? Indulging desires and exhausting one's spirit (Shen) leads to swift demise; what use is a lavish burial with a thousand pieces of gold? The true Great Dao of the Divine Elixir, when perfected, not only grants immortality but becomes the most precious treasure in the world.

Those who understand this principle—why would they cling to worldly power and status? Once, someone offered me an entire kingdom in exchange for my elixir formula, but unless the recipient was truly worthy, I would never transmit it. Laozi (the progenitor of Daoism) bowed reverently and said, "I humbly wish to hear the details." Thereupon, the Primordial Sovereign (a high-ranking Daoist immortal) lifted his head and let out a long cry to the heavens. Suddenly, purple clouds descended to envelop him, radiating five-colored light, with eight immortals standing in attendance and the immortal Juanzi at his side. The Primordial Sovereign then revealed divine diagrams and precious scriptures, transmitting the arts of transformation, methods for the Reverted Elixir (Huandan), and seventy-two alchemical formulas including techniques for subduing fire and refining gold from mercury. (Some say these scriptures are now lost, and most circulating today are forgeries, as the immortal classics state: "To steal Daoist methods without a master's guidance is like having wings yet being unable to fly.")

The scriptures record: Mysterious White (a alchemical term) can generate the Metal Lord (a name for lead), while Solar Flowing Pearl (a name for mercury) enters the Flowery Pool (an alchemical vessel). Five ounces of patterned Solomon's seal, red salt, and white snow can refine the dual energies of feminine and masculine. Mastering the Five Talismans (Fulu) and Nine Elixirs enables ascension to immortality—yet ordinary people fail to grasp their profound mystery.

The Five Talismans are: Mysterious White Talisman, Metal Essence Talisman, Flying Talisman, Golden Splendor Talisman, and Three-Five Azure Dragon Essence Talisman. The Nine Elixirs include: Ninefold Cycled White Snow Reverted Elixir, Ninefold Cycled Feminine-Masculine Reverted Elixir, Ninefold Cycled Yellow Blossom Reverted Elixir, Ninefold Cycled White Blossom Reverted Elixir, Ninefold Cycled Cinnabar Blossom Reverted Elixir, Ninefold Cycled Five-Colored Reverted Elixir, Ninefold Cycled Mud-Mercury Reverted Elixir, Ninefold Cycled Metal Essence Reverted Elixir, and Nine-Cauldron Ultimate Radiance Reverted Elixir. Obtaining just one of these elixirs suffices for immortality—there's no need to refine them all. The divine elixirs all undergo three transformations and five refinements, culminating in nine cycles; consuming them elevates one to the realm of immortals.

As for those herbal medicines—they rot when buried, dissolve when boiled, and char when burned. If they cannot endure themselves, how could they prolong human life? But the Golden Elixir (Jindan) neither decays when buried, dissolves when boiled, nor chars when burned. The more it is refined, the more miraculous it becomes—thus it can grant eternal life. From this we understand that the path of immortality lies neither in sacrificing to ghosts and spirits nor in the techniques of Daoyin (ancient health practices).

This scripture reveals the essential teachings for cultivating the Way of longevity. When Laozi inquired of the Primordial Sovereign (a high-ranking Daoist divinity) about methods for attaining immortality, the sovereign explained in detail the different levels of cultivation practice.

The cultivation of longevity does not lie in elaborate rituals or forced meditation, but rather in ingesting the Divine Elixir (alchemical substances used in Daoist practice). The Primordial Sovereign stated that those of superior capacity who ingest it may ascend to become celestial officials, those of middling capacity may dwell on Mount Kunlun, while those of inferior capacity can still extend their lifespan. However, the sovereign particularly emphasized that although both the Ninefold Cyclically Transformed Golden Elixir and the Golden Liquor (two advanced alchemical preparations) are paths to ascension, the Golden Liquor represents the superior method.

For those who ingest the Ninefold Golden Elixir, effects manifest within periods ranging from half a year to three years, when celestial officials will arrive riding cloud-dragons to receive them. Those who ingest the Golden Liquor, however, must already possess immortal bone structure and have their names registered in the celestial records. Upon ingestion, their bodies will transform into purple-golden hue, immediately growing wings to ascend as immortals. But to receive the Golden Liquor, one must first observe purification fasts and abstain from grains for a full year. The sovereign revealed these methods were secretly transmitted to her by the Celestial Worthy of Primordial Beginning during the cosmic creation.

Laozi then asked whether these methods could be widely taught to ordinary people. The sovereign replied that worldly people entangled in desires could hardly comprehend them—these profound Daoist methods are only transmitted to those with destined affinity and bone structure matching immortal criteria. These secret teachings are preserved in jade towers and cloud-enshrined bamboo cases within the ninth heaven, transmitted only once every ten thousand years to those whose names appear in the celestial registers. How could ignorant people burdened with transgressions violate celestial statutes to obtain them lightly?

This dialogue illuminates several core Daoist cultivation concepts: practitioners of different capacities achieve varying results, the highest practices require both innate conditions (immortal bone structure) and acquired cultivation (purification fasts), while the supreme methods are reserved for the few with destined affinity.

Laozi (known as the Supreme Venerable Lord) realized his mission of transmitting the Dao was nearing completion and prepared to depart the human realm. At this moment, the Primordial Lord of Great Harmony (a Daoist deity governing the harmonization of Yin-Yang) appeared and told him: "Your mission is accomplished—it's time to return." No sooner had these words been spoken than thousands of celestial troops appeared in the sky. The Five Directional Thearchs arrived with numerous immortals, riding the Eight Luminous Jade Chariot (a magnificent divine vehicle), and Laozi ascended to immortality in broad daylight.

Later, Laozi wandered the land seeking celestial truths. At Mount Lao, he encountered the Primordial Lord of Great Unity (a major Daoist immortal), who rode a five-colored qilin with dozens of attendants. When Laozi inquired about essential cultivation methods, the Primordial Lord revealed: "The core of Daoist practice lies in refining the Golden Elixir (Jindan, the supreme alchemical medicine of Daoism)." He then transmitted the secret alchemical formulas to Laozi.

Decades later at Mount Li, Laozi met the Primordial Lord again and expressed gratitude for these divine elixir secrets. The immortal responded: "You are actually the sovereign of all immortals—these profound arts originally belonged to you. Why give thanks? In another century, you shall assume office at the Golden Palace of the celestial court."

Witnessing ordinary people dying in multitudes due to ignorance of cultivation, Laozi grieved and wished to grant immortality to all through celestial medicines. The Primordial Lord dissuaded him: "The Way of Longevity is supremely precious—it should only be transmitted to those of virtuous character, filial piety and integrity. The world naturally contains both good and evil: the virtuous deserve life, the wicked deserve extinction. Immortal medicines cannot be distributed indiscriminately." He further warned these celestial secrets must never be lightly revealed.

Understanding that immortality must be earned through personal cultivation, Laozi left behind various methods to instruct later generations: These included wearing talismanic registers (Fulu), refining elixirs (the well he used for alchemy still exists at Taixu Palace in Bozhou, Anhui), cultivating true Qi (the Hall of Emptiness at Taixu Palace preserves where he practiced Qi cultivation), and mastering ritual Gang Steps (special Daoist ceremonial footwork). Through such practices, one could ride clouds and mists, receive celestial protection, summon myriad spirits, subdue demons, transcend life and death, even manifest multiple forms and move without obstruction.

Ultimately, one day Laozi mounted a white deer and ascended to heaven by stepping atop the cypress trees in his courtyard (where physical traces of his ascension remain to this day).

Laozi (the Supreme Venerable Lord) embodies quiescent emptiness, possessing the supreme and mysterious virtue of the Dao. Through countless kalpas of cosmic cycles, he perfected the Great Dao and created heaven, earth, and all beings. This creative power was not acquired through accumulated learning, but manifests as nature's spontaneous perfection. He descended to the human realm to instruct the Nine Sovereigns (ancient sage-kings), and successive emperors have honored him as their spiritual guide.

Residing alone in the Purple Purity celestial realm (Daoism's highest heaven), none attained the Dao before him. Yet to reveal the profound mystery of true cultivation, he manifested as a sage descending to study—paying homage to the Primordial Goddess as his teacher and seeking instruction from the Mysterious Lady (a Daoist female immortal). This demonstrates that even divine beings cannot attain supreme realization without study; through sincere practice, all may obtain the Dao's mysterious methods.

He taught humanity to honor teachers, cherish De (Virtue), and maintain gentle humility. These teachings both embody the wisdom of ancient sages and establish models for later practitioners. Laozi instructed beings according to their individual capacities—rewarding virtue and correcting delusion. Earlier masters like Wenshi Zhenren (Master Guan Yinzi) and Baopuzi (Ge Hong) recorded these deeds, which I now celebrate anew.

[Note: The translation maintains Daoist technical terms (e.g., kalpas, De) while contextualizing culturally specific references (Nine Sovereigns, Primordial Goddess). The prose balances academic precision with narrative flow, preserving the original's didactic tone and structural parallels between paragraphs.]

Laozi (also known as the Supreme Venerable Lord) manifested in the world to propagate the Dao and establish teachings, specifically demonstrating the methods of cultivation and the proper master-disciple transmission. On the second day of the first lunar month during the Shanghuang era, he journeyed to the Xihe region, surveying the manifestations of the eight directions. At that moment, the Celestial Worthy of Primordial Beginning (the highest deity in Daoism) descended upon Xihe, riding a jade carriage of eight radiances, drawn by a nine-colored dark dragon, surrounded by threefold flying clouds. A host of perfected immortals accompanied him, holding ornate banners to the celestial music of lion roars and crane calls.

Laozi bowed and inquired of the Celestial Worthy: "Previously, you bestowed upon me the twenty-four celestial diagrams inscribed with jade characters. Though I received the text, I have yet to penetrate the profound mysteries within these images—their hidden principles remain elusive. Today, having the fortune to encounter you, I humbly request your guidance." Thereupon, the Celestial Worthy exhaled and transmitted to Laozi the Dongxuan Inner Contemplation Jade Talisman. Receiving this teaching with reverence, Laozi observed prolonged fasting according to celestial rituals while wearing the jade talisman. This practice caused the deities of the Three Sections and Eight Radiances (referring to key areas within the human body) to manifest, with golden texts and jade characters appearing within his body. The twenty-four images became vividly clear in the void, boundless and interconnected, their patterns naturally formed. Laozi then commanded the chief immortal of diagrams to transcribe what he had seen into golden texts with purple characters and cinnabar-inscribed jade tablets (the traditional form of Daoist scriptures).

Beginning with the True Lady of the Nine Lights, the Supreme Primordial Sovereign of the South Pole, and continuing through the Eastern and Western Hua perfected lords, the Northern and Southern True Dukes, the immortal officials of the Five Sacred Peaks, and the Qingxu Perfected Persons—all the authentic scriptures transmitted by these various immortals ultimately originated from Laozi. These diagrams are divided into three grades:

Upper Grade (Eight Diagrams):

1. Diagram of Immortals Bathing in the Eastern Well (purification practice)

2. True Form Diagrams of the Five Sacred Peaks (depicting mountain numinous energy)

3. Diagram of the Eight Histories for Penetrating Numinous Secrets

4. Diagram of the Six Jia for Spirit Communication

5. Diagram of the Nine Palaces and Purple Chamber (internal cultivation orientations)

6. Diagram of Primordial Beginning and Great Clarity

7. Diagram of the Perfect Dao in Complete Harmony

8. Diagram of the Western Ascension Precious Register

Middle Grade (Eight Diagrams):

1. Diagram of the Subtle Transformations of Immortals

2. Diagram for Gathering the Void and Nine Numinous Energies

3. Diagram of the Nine Celestial Transformations

4. Diagram of Constant Preservation (essential methods for visualization)

5. Diagram for Guarding the One to Nourish the Body

6. Diagram for Guarding the Spirit and Merging with Radiance

7. Diagram of Silent Cultivation to Nourish Authenticity and Preserve Will (methods for quiet cultivation)

8. Diagram of the Jade Maidens and Mushroom Blossoms

Lower Grade (Eight Diagrams):

1. Diagram of the Six Yin Jade Maidens

2. Diagram of the Eighty-One Daoist Immortals

3. Diagram of Daoyin (longevity exercises)

4. Diagram of Dongzhen's Great Preservation

5. Diagram of Hidden Measurements and Transformations

6. Diagram for Gathering Mushrooms and Opening Mountains

7. Diagram of the Bright Mirror

8. Diagram of the Supreme Ultimate of Boundlessness

All these diagrams were generated through the transformations of the Three Qi (a core Daoist concept referring to the primordial energies of the cosmos: Mysterious, Origin, and Beginning).

Laozi (also known as Lord Lao) once served as an assistant to the Great Dao Lord of Jade Radiance (a revered deity in Daoism), responsible for managing the celestial realm's tiger tally registers and the Huijing Scripture. All essential scriptures of the Shangqing (Highest Clarity) tradition—such as the Dadong Zhenjing (Great Cavern Scripture), talismans for summoning deities and exorcising demons, and other precious texts—were under his guardianship. These scriptures were formed from the condensed primordial Qi (vital energy) of mystical ascension, representing the most sublime and profound among all classics, commanding the myriad perfected immortals and governing countless transcendents. They were secretly stored in the "Palace of Great Existence" high in the Nine Heavens, inscribed on golden tablets to record their numinous texts and engraved on jade to elucidate their essential teachings. Some scriptures were preserved within the jade chambers of the Lingdu (Numinous Capital) in the Taiwei Heaven, guarded by colossal beasts, protected by white dragons, and defended by seven thousand divine tigers at the jade gates. Three thousand golden dawn jade youths and three thousand pure spirit jade maidens were specially assigned to serve and safeguard these sacred texts, where countless perfected immortals paid homage and ten thousand sages gathered.

The Supreme Lord of the Dao (Taishang Daojun) said to Laozi: "During the cycles of cosmic kalpas, these scriptures may only be transmitted to perfected immortals of superior spiritual capacity. If no suitable recipient is found, they must not be transmitted even across multiple kalpas. Future seekers of immortality who fail to comprehend the origin of the Dao will only exhaust their efforts in vain meditation and cultivation, harming both body and spirit (Shen). To seek the root, one must return to the source. To pursue longevity while losing the root is utterly impossible. The texts and methods of the High Emperor era must be transmitted only to the chosen—these teachings must remain strictly guarded and never spoken of lightly. Their inheritance and practice must follow explicit precepts."

Thus, Laozi compiled and systematized these teachings based on the cosmic origin, assembling three hundred volumes of precious scriptures, seventy chapters of talismanic diagrams, and nine thousand jade instructions. The Great Lord of the Eastern Sea, Qingtong (also known as Fanmei), repeatedly prostrated himself in earnest supplication. Moved by his sincerity, Laozi commanded him to undertake purification vows before transmitting the scriptures, entrusting him to gather later generations destined for cultivation. Upon receiving these treasures, Qingtong was elevated to the rank of Prime Minister of the Heavens, attended by three thousand golden-flower jade maidens and three thousand purple-dawn jade youths. Wielding numinous talismans and demon-subduing banners, he wandered freely between the Purple Void Immortal Hall and the Azure Radiance Immortal Chambers. In future kalpas, he would pacify the Six Heavens' demon kings and eradicate myriad mountain spirits. At the Golden Gate, he welcomed later seekers; at Fangzhu, he verified immortal registers; at Quyu, he hosted ten thousand emperors; and in wondrous chapters, he expounded the precious instructions. In solitary cultivation, he meticulously deduced the movements of the four poles, governing the Nine Heavens and Nine Earths, the Five Sacred Peaks, and all renowned mountains. Billions of perfected immortals fell under his jurisdiction, and no detail of the registers of life and death escaped his oversight. All who seek to receive these scriptures and practice must first petition the Golden Gate.

In the Azure Palace (a Daoist celestial realm), the Jade Tablets (records of immortal techniques) are presented to the Jade Bureau of the Supreme Clarity Palace (the celestial office managing immortal registers), which constantly examines practitioners in secret. Only those with pure hearts and diligent dedication may receive the profound transmission of Daoist methods.

The Most High Lord Lao (supreme deity in Daoism) once transmitted teachings to the Great Void Perfected Being and the Red Lord of Southern Peak (an immortal of Mount Heng), instructing them to guide those destined for immortality—practitioners whose golden names and jade inscriptions (records in immortal registers) were recorded in celestial archives in past lives. Lord Lao also transmitted teachings to celestial beings like the Heavenly True Imperial Person and the Great True King. Some were assigned to cultivate in Western Mysterious Mountain and Mount Wangwu, while others left their lineages inscribed on the golden pillars and jade walls of Penglai's northern chamber. He further created registers from five-colored jade, sealed in stone caskets across the Five Sacred Mountains, to be retrieved only after the Year of Renchen (a significant Daoist temporal marker) when the Later Sage Monarch descends, then entrusted to the "Four Transmitters" (messengers of the Dao) to instruct those with immortal destiny.

To attain immortality, one must first locate these authentic scriptures and master the fundamental Dao. Without knowing the origins of the methods or the sources of precious oral formulas, it's like groping in darkness to learn—without this transmission lineage, the Great Dao won't manifest, and cultivation will prove difficult to accomplish.

Lord Lao declared: The Three Caverns' (Dongzhen, Dongxuan, Dongshen) precious scriptures all contain the supreme Dao methods from the Three Pure Realms (Jade, Supreme, and Grand Clarity). I received this transmission from Celestial Worthy of Primordial Beginning, having now passed through 700 million kalpas (cosmic cycles in Daoism). Though heaven and earth rise and fall, and all things undergo birth and extinction, only the Great Dao remains eternal. I continue cultivating above the Auspicious Clouds, having previously transmitted the Jade Clarity Mysterious Tablets (most profound scriptures) to True Lord in the Heaven of Immeasurable Longevity, and later to the Azure Lad Great Lord in the Fangzhu Palace—each transmission following the Nine Heavens hierarchy, occurring only once every ten thousand kalpas. Since the Kaihuang era (Daoist chronology), these have been transmitted exclusively to those predestined for realization.

Transmission rules stipulate: Within nine thousand years, no more than three recipients; or one person every forty years. For exceptionally destined individuals, exceptions may be made for immediate transmission. Those wishing to receive my scriptures must follow the "Four Extremes Bright Precepts," observing purification rituals with sincere faith, formally receiving methods from a master, wearing scripture talismans, and cultivating with purified hearts—strictly forbidding casual dissemination.

For supreme cultivation methods, practitioners must first observe the "High Supreme Three Primes Purification" (advanced ritual fasting) to harmonize Jing (essence), Qi (vital energy), and Shen (spirit), aligning with the Ninefold Mysterious Heavens. Those seeking transmission of core texts like the "Thirty-Nine Chapters of the Great Cavern Scripture," "Jade Torque of the Feminine Unity," "Five Thearchs' Treasure Scripture," or "Mysterious Mother's Eight Chambers," while wearing ritual implements like the Golden Tiger Talisman, Seven Primes Huoluo, or Flowing Gold Bells, can subdue demons and command myriad spirits. They must also practice "Treading the Five Stars" (star-stepping rituals), "Contemplating the Seven Primes" (visualizing body deities), and "Walking the Path While Meditating on Truth." To achieve celestial immortality, one must combine this with consuming divine elixirs while cultivating the "Upper Prime Method"—nine days and nights of pure fasting with contemplation of true deities. Preparation requires bathing with five incenses one day prior, purifying the heart in fasting, with ritual participation ranging from nine to three practitioners.

This passage discusses the essential Daoist practices of fasting (purification methods for body and mind) and precept observance. To cultivate the Zhongyuan Fast (one of Daoism's important fasting methods), practitioners must engage in six days and nights of diligent practice to eliminate accumulated transgressions, confess to celestial deities, and absolve past wrongdoings. When these karmic burdens dissipate, true scriptures will descend from heaven, the practitioner's name will be recorded in the Mystic Archives (the register of immortals), ultimately leading to attainment of higher immortal status.

Without proper cultivation methods, however, such efforts become futile and fail to resonate with the natural Dao. The Xiayuan Fast (another important fasting method) requires three days and nights of practice, during which one must not only liberate seven generations of ancestors but also help departed souls escape the Three Paths of Suffering (hell, hungry ghosts, and animal realms), ascending them to the Southern Palace (abode of immortals) while severing the roots of negative karma. When seven generations of ancestors attain liberation, the practitioner too may achieve immortality. These methods are profoundly subtle and should never be transmitted to those lacking sincere commitment.

After completing the fast, practitioners must maintain pure cultivation. Regular ritual bathing, wearing clean ceremonial robes, purifying mouth and body—all help sustain physical and mental clarity. One should maintain a mouth free of distracting tastes, a belly without turbid Qi, eyes untainted by impurity, and a body cleansed of dust. Only through such serenity and unity with the Dao can true cultivation begin.

Those seeking superior Daoist methods while disregarding the Three Hundred Major Precepts (fundamental Daoist ethical codes), hoping to attain immortality merely through scripture recitation, mantra chanting, talisman wearing, deity visualization, elixir consumption, or mountain seclusion—such attempts are doomed to fail. Only by internally upholding precepts while externally blending with worldly light and dust can one hope for immortal registration. The Dao itself isn't difficult to approach; the true challenge lies in wholeheartedly practicing its methods. Complete adherence ensures protection from the Supreme Dao Lord (one of Daoism's highest deities) for immortal ascension.

After perfect precept observance, when requesting precious scriptures and wearing great talismans for cultivation, no obstacles to immortality remain. I often lament how few genuine Dao-seekers exist in this world. Possessing scriptures without keeping precepts is like crossing seas without boats or having mouths without tongues—how could such practitioners possibly liberate sentient beings? The crux of Dao cultivation lies in understanding precepts and accumulating virtuous merit; only with inner fulfillment can one enter the Dao's realm. Without these, all efforts prove futile, offering no benefit to life's duration.

Finally, Laozi transmitted to the Azure Lad Dao Lord (an important Daoist immortal) the Purple Texts of Numinous Writings, which record twenty-four essential cultivation practices. Briefly summarized, these include: consuming Flying Root (immortal herbs) and solar essence absorption methods; wearing the Kai Ming Talisman; regularly visualizing sunrise scenes; teeth-tapping while reciting solar spirit names; contemplating the Five Thearchs within the sun; and visualizing five-colored auroras enveloping the body. Practicing thus makes one's body radiate jade-like luminosity with radiant countenance.

This passage explains Daoist methods for controlling the hun (ethereal soul) and po (corporeal soul) in spiritual cultivation. The practice begins with the "Absorbing Lunar Yin Essence" technique. At the new moon, one should click the teeth while reciting incantations, visualizing five-colored lunar Qi (vital energy) flowing into the body. This generates the Three Lights (sun, moon, and stars) within the physical form, causing luminous flying essences to manifest in one's vision.

Next comes the control of the three hun souls. In Daoist belief, these ethereal souls tend to wander freely outside the body, making them vulnerable to possession by other spirits or capture by malevolent entities. The cultivation method involves visualizing crimson energy expanding from the heart to envelop the entire body, transforming into inner-outer connecting flames while clicking teeth and chanting mantras to anchor the wandering souls.

The seven po souls exhibit different problematic tendencies - they frequent unclean places, consort with ghosts, engage in struggles with corpses, expose people's faults, and delight in others' misfortunes. On specific days each month (last day of lunar month, new moon, first/last quarter moon, full moon, and Gengshen days), practitioners should visualize white energy expanding from the nose tip to surround the body, then morph into the Four Divine Creatures (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) encircling the form while reciting spells to restrain these troublesome souls.

The human body contains three Dantian (energy centers) palaces:

1) Upper Dantian - the Muddy Pellet Palace (head) houses the Red Child Spirit (also called Primordial Ancestor or Imperial Minister), dressed in purple robes

2) Middle Dantian - the Crimson Palace (chest) contains the True Person Spirit (also called Child Elixir or Radiant Firmness) in red garments

3) Lower Dantian - the Life Gate Palace (abdomen) hosts the Infant Spirit (also called Primordial Yang or Mysterious Valley) wearing yellow

When controlling souls, one must first invoke these deities by name while visualizing their characteristic robe colors.

The Life Gate Palace also contains the Great Lord Taokang (styled Heyan), who wears red robes with lotus crown and is attended by the three hun souls. Practitioners should visualize this lord nightly before sleep. After eighteen years of consistent practice, he will mobilize the Qi of the Three Fields to summon the Six Jia Yang Spirits and Six Ding Yin Spirits for assistance.

The text concludes with advanced cultivation techniques including the "Rushing Dawn with Assembled Lunar Radiance" method, wearing sacred talismans like the Lingfei Six Jia Yin-Yang Seal and Divine Tiger Golden Tiger implements, reciting the Great Cavern Scripture (Dadong Zhenjing), ingesting elixirs like Langgan Flower Pills, and gathering celestial essences such as Yellow Water Lunar Essence. These represent higher-level practices requiring gradual, systematic training.

This scripture recounts the multiple manifestations and teachings of Lord Lao (Laozi) throughout different historical periods.

The text begins by describing a celestial scripture called Ling Shu Zi Wen (Purple Texts of Numinous Writings), transmitted by the Heavenly Emperor of Taiwei and the Supreme Heavenly Emperor of Ziwei. Written on purple jade tablets with inscriptions in azure gold, it was penned by the Mother of Turtles, compiled by the True Youth, and consecrated by the Heavenly Consort. This treasured scripture was ultimately entrusted to the Great Lord Green Youth (a revered Daoist deity), who was instructed to transmit it within the Mysterious Palace to those destined for immortality. After a thousand days of fasting and purification, the Great Lord Green Youth received it with utmost reverence, kneeling in submission, and later passed it on to the Lord of Western Citadel to guide those with the potential for transcendence.

The narrative then shifts to Lord Lao witnessing the tyranny of King Zhou of Shang and the suffering of the people, prompting his descent to offer salvation. In the first month of the twenty-first year of King Zhou’s reign, Lord Lao paid homage to the Great Dao Lord of Jade Dawn (a high-ranking Daoist divinity) and learned that the Shang dynasty’s fate was waning, while King Wen of Zhou (the Earl of the West) would rise to power. Commanded to descend, on the twelfth day of the first month, Lord Lao projected an emanation of himself, riding divine winds to the southern slopes of Mount Qi, adopting the name "Xie Yizi." King Wen appointed him as the Archivist (keeper of texts), during which he composed the Chijing Jing (Scripture of Crimson Essence) to teach the virtues of benevolence and integrity.

During King Wu’s reign, Lord Lao manifested as "Yu Chengzi," serving as the Grand Scribe and composing the Xuanji Jing (Scripture of the Mysterious Pivot). Under King Cheng, he appeared as "Jing Chengzi," expounding the Guanghua Jing (Scripture of Vast Transformation). In King Kang’s era, he took the name "Guo Shuzi," again serving as Grand Scribe while subtly guiding the Zhou dynasty. By King Zhao’s time, foreseeing the dynasty’s decline, Lord Lao transmitted the "Eight Celestial Hidden Texts" in hopes of preserving the kingdom’s fortune. However, King Zhao neglected governance, prompting Lord Lao to withdraw the secret teachings and retire in seclusion.

The scripture concludes by emphasizing that, despite serving the Zhou court for many years, Lord Lao always maintained an unassuming and reclusive demeanor—outwardly indistinguishable from ordinary people yet inwardly serene and luminous. The later Han scholar Bian Shao praised him in a stele inscription for embodying the profound virtue of "embracing emptiness and preserving purity." This account illustrates the Daoist ideal of "harmonizing radiance with the mundane" (heguang tongchen)—where sages conceal their brilliance, blending seamlessly with the world.

This scripture primarily recounts the life events of Laozi (Lord Lao) and discrepancies in various historical records.

It first describes Laozi's way of being in the world: he neither pursued power nor wealth, demonstrating flexibility while maintaining integrity; he preserved his original heart without losing himself, becoming the most authentic person under heaven. Living simply, he coveted neither glory nor riches; he valued moral principles above gold and treasures. Casting aside desires, he returned to the purity of an infant's state; his mind was vast yet unfathomable, accomplishing all things through Wuwei (non-action). Advancing or retreating with ease, he maintained perfect balance and harmony; his wisdom manifested as apparent dullness, his humility like an empty valley. The sage's realm remains incomprehensible to ordinary people, and worldly hierarchies hold no significance to him.

The text then discusses discrepancies in historical records: due to the burning of books under Emperor Qin Shi Huang, early texts were scattered, leading to variant versions when Han Dynasty scholars reconstructed them. Some records state Laozi was born during King Wuding's reign in the Shang dynasty (c. 1250 BCE), serving as the Guardian Archivist (official in charge of classical texts) under King Wen of Zhou, then as the Pillar Historian (court chronicler) during the reigns of Kings Wu, Cheng, and Kang of Zhou. Others claim Laozi was born into the Li family at Qingyang Market in Shu during the Zhou dynasty. The author analyzes that if Laozi were born only in the Zhou period, he couldn't have simultaneously held office during King Wen's late Shang era. The text also examines accounts by Liu Xiang in Liexian Zhuan (Biographies of Immortals), Huangfu Mi, and Ji Kang, concluding that Sui Dynasty scholar Xue Daoheng's record is most accurate—that Laozi served successively as Archivist and Pillar Historian during the reigns of Kings Wen and Wu.

Finally, it mentions that in the first year of Wuji (a Daoist calendar era), the Supreme Dao Lord (highest Daoist deity) again dispatched Laozi to the Western Regions to spread teachings. This passage reveals the Daoist process of deifying Laozi and historical investigations into his biography across different periods.

This records an event that occurred on the last day of the fifth month (Renwu day) in the twenty-third year of King Zhao of Zhou's reign (the Guichou year). The Supreme Lord Lao (Laozi) was traveling westward through the Hangu Pass in a carriage drawn by a black ox, with a curved roof made of thin wooden planks. His driver was Xu Jia, accompanied by Master Wuji, Master Guiguzi, and Master Beiguo.

At that time, Yin Xi (styled Gongwen), the guardian of Hangu Pass, was a devoted Daoist practitioner. In his youth, he had studied ancient texts like the Three Mounds (Sanfen) and Eight Threads (Basuo), and was skilled in celestial observation. He built a thatched observatory to study the stars and devoted himself to Daoist cultivation, which locals called the "Tower Observatory" (located at Shenlong Township's Xiangu Lane in Zhouzhi County, Zhongnan Mountains - where the thatched tower's ruins and shrine remain today). During King Mu of Zhou's reign, the site was renovated to host reclusive practitioners, establishing an enduring tradition.

Yin Xi had observed purple clouds moving westward from the east - an omen of a sage's approach - and thus requested appointment as Hangu Pass guardian (located twelve li from Taolin County in Shaan Prefecture). According to the Tower Observatory's ancestral records, King Kang of Zhou, hearing of Yin Xi's spiritual aspirations, appointed him as a senior official. By King Zhao's reign, Yin Xi encountered Lord Lao, attained the Dao, and accompanied him westward. Later, King Mu of Zhou revered their legacy by establishing shrines at the site. Inscriptions confirm the Tower Observatory was built by Yin Xi during King Kang's reign, named after its distinctive thatched tower.

Both Emperor Qin Shi Huang during his eastern tour and Emperor Wu of Han during his northern expedition made special pilgrimages here. Qin Shi Huang built a temple south of the observatory, while Emperor Wu established a palace north of it - with visiting tablets preserved through the Jin and Song dynasties. In the second year of Tang Zhenguan era (628 CE), it was renamed the Ancestral Sage Observatory. These records confirm Lord Lao's Hangu Pass crossing occurred during King Zhao's reign. Some mistakenly place it in the Eastern Zhou period because later generations only knew Laozi was still alive during Confucius' time, unaware that after his western journey to convert the barbarians, he had returned incognito to the central plains - enabling Confucius' famous audience with him.

At the pass, Yin Xi declared: "When yang numbers reach nine, their limit is attained. Now Venus stands in..."

During the Zhou Dynasty period, near the western capital region of Hangu Pass (referring to the Zhou capital Haojing), signs indicated that a great sage would soon pass through. Laozi forewarned the border official Sun Jing: "Should you encounter someone with extraordinary appearance dressed unlike ordinary people, do not let them pass freely."

On the twelfth day of the seventh month (Jiazi day), an elderly man with white hair reaching his ears indeed arrived at the pass riding a white carriage drawn by a black ox. The guards stopped him, saying: "Our commander has given orders—please wait momentarily." They immediately reported to Yin Xi (revered in Daoism as "Xi" or "Commander Yin Xi of the Pass"): "The Great Dao is about to manifest—I shall behold the sage!" Yin Xi promptly donned formal attire to greet him, kneeling and kowtowing with the plea: "Venerable Immortal, I implore you to tarry awhile."

Laozi modestly declined: "I am but a poor old man—my home lies east of the pass, my fields west of it. I merely come to gather firewood—why detain me?" This constituted the first test. Yin Xi kowtowed again: "How could you be a woodcutter? I have long known the sage would journey west—pray rest here briefly." Laozi continued: "I hear in the western regions dwells an ancient master who cultivates the Way of Wuwei (non-action)—I wish to visit him." This was the second test.

Yin Xi explained: "Last October, celestial phenomena showed four stars moving westward; at this month's beginning, eastern Qi (vital energy) flowed west like coiling dragons. Since youth I've studied the Yijing and astrological portents—all signs herald the sage's arrival. Today encountering your immortal presence, I beg for guidance to dispel my delusions."

After this third test, perceiving Yin Xi's sincere devotion, Laozi finally smiled: "Excellent! You recognized me, and I discern your spiritual capacity to transcend worldly dust." This encounter was later commented upon by Master Lujiao (one of the Four Greybeard Hermits) as evidence of profound karmic connection between Laozi and Yin Xi.

(Supplementary note: The "three tests" reflect traditional Daoist methods for examining disciples, akin to Zen koans. Terms like "Four Stars of Heavenly Principle" and "Rong Wind" derive from ancient astronomical terminology—Yin Xi interpreted these natural omens to foresee the sage's advent.)

Laozi (venerated in Daoism as the Supreme Venerable Lord) taught the importance of humility. While lecturing at an official residence with disciples attending respectfully, there was a servant named Xu Jia who had been employed by Laozi in his youth with a daily wage of one hundred coins. By the time Laozi prepared to depart westward through the mountain pass, the accumulated debt stood at 7,300,000 coins.

Seeing Laozi about to journey far, Xu Jia rushed to demand payment. Laozi said, "I'm traveling to western regions and will pay you according to the gold standard." At Hangu Pass, Laozi released his green ox to pasture and conjured a beautiful maiden from auspicious grass to test Xu Jia. Seduced by the vision, Xu Jia broke their agreement and complained to Yin Xi, the pass warden, demanding his wages.

Laozi told Xu Jia: "Having followed me over two hundred years, you should have died long ago. Knowing my modest position and poverty, I sustained your life with the Great Mysterious Life Talisman (a Daoist longevity charm). Instead of gratitude, you accuse me?" As the talisman flew from Xu Jia's mouth, his body instantly turned to bleached bones. Witnessing this, Yin Xi kowtowed to plead for mercy.

Compassionately, Laozi reactivated the talisman to revive Xu Jia, saying: "I owe you nothing—this calamity came from your broken vow. Here's full payment." Though receiving the coins, Xu Jia knelt weeping, begging to continue as disciple. Laozi refused, remaining at Hangu Pass for over a hundred days.

Yin Xi undertook purification rituals and begged: "May this mortal receive sacred wisdom—what is Dao's essence?" Laozi answered: "The supreme Dao values guarding authenticity through three progressive stages. Grasp the root, making upright Dao your Virtue (De)." Yin Xi asked: "Can these three stages lead to immortality?" Laozi replied: "Comprehending the 'One' (Dao's origin) illuminates all existence. Renounce desires, cultivate in stillness, ingest the Golden Elixir (Jindan), and circulate primal Qi (Yuangi)."

Yin Xi (disciple of Laozi) reverently inquired about the method of refining the Golden Elixir (Jindan). Laozi replied: The refinement of the Golden Elixir is the supreme and most wondrous art. From the highest Heavenly Sovereign to perfected beings who have attained the Dao, all achieve the Great Way through the Golden Elixir. It enables one to traverse the hidden realms and ascend to the void in company with the divine spirits.

When Yin Xi further sought the essential principles, Laozi explained: Red Lead (primordial essence) and Black Mercury (primordial spirit) are the core materials for elixir refinement. The essence is extracted from Red Lead while the spiritual marrow is obtained from Black Mercury, these two substances being used in conjunction. Harmonizing Black Mercury with Red Lead extends longevity, while sublimating Red Lead through Black Mercury enables one to become a celestial immortal.

Laozi elaborated on the alchemical principles: Lead symbolizes the ruler, Mercury represents the minister. The true union of lead and mercury resembles an enlightened ruler finding a worthy advisor. During refinement, the Green-Waisted Envoy (Wood essence) and Crimson-Black General (Metal essence) must harmonize Yin-Yang, facilitating mutual transformation between White Mercury (Metal Qi) and Yellow Sprout (Earth Qi). Through precise fire regulation, lead is reduced to powder and mercury refined into mist, ultimately achieving perfect Yin-Yang balance.

Regarding alchemical vessels and fire regulation, Laozi transmitted these instructions in verse: The elixir furnace stands three chi five cun and one fen tall, with a mouth diameter of four cun eight fen, and lips two cun thick. The furnace belly must be perfectly symmetrical, maintaining temperature through three vents (fire gates). Alternate between Yin fire (gentle fire) and Yang fire (martial fire) - seventy days of martial fire followed by thirty days of gentle fire. Carefully observe the elixir's transformations; when Yellow Sprout (embryonic elixir) appears, continue gentle cultivation until pure Yang Golden Elixir is perfected.

Another verse reveals celestial secrets: The movements of sun and moon correspond to fire regulation in alchemy. The waxing and waning of Yin-Yang during the first and last fifteen days of each lunar month mirror the thirty-day alchemical cycle. The transformations of the twenty-four solar terms manifest in the Yin-Yang conversion of mercury (medicinal substance). Mastering these cosmic patterns enables one to refine the Golden Elixir and transcend life and death.

This scripture describes Laozi imparting to Yin Xi (an important Daoist figure) the profound secrets of refining the Golden Liquor Reverted Elixir (the highest achievement of Waidan, or external alchemy). It includes an immortal song conveying that the Golden Liquor Reverted Elixir enables one to ascend like celestial blossoms, riding clouds to heaven. Through the swift transformation of crimson-yellow substances (alchemical materials), the harmonious interaction of Yin-Yang generates miraculous metamorphosis, summoning jade maidens and spirit attendants as companions to traverse freely between heaven and earth. The practitioner's Jing (essence) and Qi (vital energy) will congeal with frost-like purity, no longer affected by worldly fluctuations.

Laozi particularly emphasizes that the complete secret of the Golden Liquor Reverted Elixir lies herein. The refined golden elixir should first be tested by crafting it into vessels for food consumption—only after confirming its success may it be ingested. Hence the saying "gold can be wrought, the world can be transcended." Subsequently, Laozi transmits five essential scriptures including the Taijing Eight Talismans Scripture and oral alchemical formulas, admonishing Yin Xi: "To attain immortality, one must first ingest the Golden Liquor Reverted Elixir—otherwise, pathogenic cold, warmth, wind or dampness will invade, beyond even the salvation of the Director of Fate deity."

The scripture contrasts Waidan (external alchemy) with Neidan (internal alchemy): Waidan is refined through the convergence of heaven-earth's essences and Yin-Yang's foundations (the yang dragon and yin tiger, wood's liquor and metal's essence); whereas Neidan circulates Qi through breath regulation, causing essence-energy to cycle between the Muddy Pellet Palace (crown of the head) and Dantian (lower abdomen), gathering the quintessence of five minerals to nourish the hundred spirits. Dao cultivators who attain Neidan prolong life; those attaining Waidan ascend to heaven—only through dual cultivation can one realize the Dao.

Finally, Laozi observes that while the principles are easily understood, their practice proves difficult. Physical restlessness depletes De (virtue/power), while dissipated Qi strays from the Dao. Therefore, sages cultivate through bodily stillness, consolidating primordial Qi and accumulating essential Jing. This passage centrally embodies the Daoist philosophy of "dual cultivation of nature and life" (Xingming Shuangxiu), seamlessly integrating alchemical arts with internal cultivation methods.

This scripture primarily expounds the essential methods of cultivating the "Three Ones" in Daoist practice, and how to attain longevity and enduring vision through guarding the One and nurturing the spirit (Shen).

After Laozi (Lord Lao) transmitted the thirty-five chapters of the Jade Calendar Central Scripture to Yin Xi (Xi), he explained the core principles of "Three Ones" cultivation. The human body has three crucial energy centers (Dantian): the upper Dantian is located three inches deep between the eyebrows (known as the Muddy Pellet Palace), the middle Dantian is in the heart region (called the Crimson Palace), and the lower Dantian is three inches below the navel (referred to as the Gate of Life). Within these three Dantian reside three divine spirits: the upper Dantian houses the Red Child Primordial Ancestor (also called Imperial Minister), the middle Dantian contains the True Person Child Elixir (also named Bright Firmness), and the lower Dantian holds the Infant Primordial Yang (also known as Mysterious Valley). All three wear red robes, hats, and shoes, appearing in the form of infants.

During cultivation, one must maintain visualization of these three Dantian spirits, especially while lying still at night. Close off the breath and adopt the "firm grasp" posture (a specific fist position), inhaling pure Qi through the nose and exhaling gently through the mouth. By visualizing the "Three Ones" and stabilizing the spirit-mind, one approaches the Dao of immortality. The scripture emphasizes the importance of "guarding the One": when you guard one Dantian, its divine spirit will in turn guard you. In the cultivation process, Qi transforms into essence (Jing), essence transforms into spirit (Shen), the spirit manifests as an infant, the infant matures into a true person, and the true person ultimately becomes the Red Child—this is the state of "True One."

Laozi points out that false cultivation focuses only on the physical form, while true cultivation lies in nurturing the spirit. Only when the spirit connects with the true Dao can one transcend the boundaries of life and death. The human body is the root of afflictions, as all sensory desires bring about transgressions. To cultivate the Dao, one must first reduce desires and maintain a purified mind. Concentrated contemplation in a quiet chamber proves more valuable than reading ten thousand alchemical texts. Maintaining a mindset of emptiness and achieving "a body without body, a mind without mind" allows communion with the Dao. Just as high mountains and vast marshes naturally attract creatures, if humans can preserve a state of emptiness and non-action (Wuwei), the Dao will naturally come to dwell within them.

After studying the Scripture of Western Ascension (Xisheng Jing), Yin Xi (disciple of Laozi) received from the master two sacred texts: the Scripture of Naturalness (Ziran Jing) and the Yellow Court Scripture (Huangting Jing), along with essential instructions for meditation in quiet chambers and the practice of spirit visualization (Neiguan) – core Daoist cultivation methods. Yin Xi prostrated reverently, imprinting these profound mysteries upon his heart.

Laozi emphasized: The supreme truth is often simple and concise. During these days when Yin Xi repeatedly sought guidance, Laozi provided answers according to karmic circumstances, compiling the essential teachings into texts for future generations. These genuine insights were never casual remarks or empty talk. Subsequently, Yin Xi resigned from official duties citing illness, and on the fifteenth day of the twelfth lunar month, invited Laozi to his residence (later known as Louguan Terrace, where artifacts including Laozi's carriage and the Qi-observing grass tower remain preserved to this day).

As Laozi prepared for his westward journey, Yin Xi kowtowed pleading to accompany him. Laozi responded: "I wander beyond heaven and earth, roaming freely in the mysterious realms, traversing the boundless eight directions and limitless dimensions – this you cannot follow." Yin Xi vowed steadfastly to pursue the path even through fire and water, even if it meant his body's destruction. Laozi explained: "Those who attain the Dao (the Way) perceive the hidden realms and hear the eight wildernesses, transforming without limit. Though you possess immortal bones, your cultivation remains shallow, not yet reaching the mastery of spiritual transformations. For now, you cannot accompany me."

When Yin Xi inquired about the secrets of spiritual transformation, Laozi revealed: "All phenomena in this world are illusory transformations of Yin-Yang's creative power (the cosmic generative force in Daoism). Only by seeing through the identical nature of life-and-death illusions can one discuss the Dao of transformation. If you refine this path to unite with naturalness (Ziran), then you may join me in teaching sentient beings."

Twenty-eight days later, Yin Xi burned incense and entreated Laozi to compose scriptures for posterity. Laozi praised him: "You shall lead all perfected beings (Zhenren), and should remain here to propagate the Great Dao (Dadao) for humanity's benefit." Thereupon he transmitted the five-thousand-character Classic of the Way and Virtue (Daode Jing) to him.

This scripture recounts the transmission and essential teachings of Laozi's Daode Jing (Classic of the Way and Virtue). The text first emphasizes that this classic took twelve hundred years to be transmitted, demonstrating its profound value. Scholar Lu Xisheng notes that during the decline of the Zhou dynasty, when the world fell into chaos, Confucius (Zhongni) sought to remedy societal decay by reviving the ritual and musical culture of the Xia, Shang, and Zhou dynasties, while Laozi (Lao氏) traced back to the simplicity of the ancient Three Sovereigns to rectify the disorder. Though their methods differed, their ultimate aim was the same—Confucius used ritual and music to refine human emotions, while Laozi employed the primordial Dao to return to one's true nature.

The text employs metaphors from the Yijing (Book of Changes): Confucius’ teachings are likened to the "manifestation of benevolence" (xian zhu ren), clear and easily understood, like visible "culture" (wen). In contrast, Laozi’s teachings resemble the "concealed function" (cang zhu yong), profound and elusive, like hidden "substance" (zhi). Laozi’s philosophy takes the Dao as its foundation and names as its function, advocating wuwei (non-action) yet accomplishing all things, ultimately leading to the highest state of realization.

However, the later six schools of thought deviated from Laozi’s true meaning: Yang Zhu excessively emphasized self-preservation, Zhuangzi overly negated sage wisdom, Shen Buhai and Han Fei distorted the techniques of punishment and names into harsh legalism, while Wang Bi and He Yan fell into nihilistic indulgence. These thinkers were deemed "culprits" who distorted Laozi’s teachings. Consequently, people mistakenly believed Laozi’s thought opposed Confucius’, accusing him of "destroying benevolence and righteousness" and "abolishing ritual learning," while criticizing Daoist quietism and wuwei as unfit for governance. This led to Laozi’s unjust vilification for millennia.

In truth, Laozi’s philosophy begins with the origins of heaven and earth, spanning ancient and modern transformations: first clarifying the root of Dao and De (Virtue), then discussing benevolence and righteousness, and finally pointing out the flaws of ritual, law, and governance—all inevitable consequences of societal decline. Its core lies in grasping the fundamental Dao rather than superficial criticism.

(Interpretation of the Passage from "Historical Outline of the Supreme Chaos Laozi")

This passage discusses the relationship between Laozi's philosophy (revered as "Lao-shi" in Daoism) and China's three great sage traditions. The author argues that authentic Dao cultivation begins with self-cultivation, extends to family and state governance, and ultimately transforms the world—a profound truth many fail to comprehend, leading to fundamental misunderstandings of the Dao.

When Fuxi drew the Eight Trigrams (Bagua) to symbolize cosmic phenomena, he explored life's essence and systematized moral principles. Laozi's teachings similarly trace the origins of heaven and earth, investigate Yin-Yang transformations, reveal the truth of human nature and destiny (xingming), and penetrate the mysteries of Dao and Virtue (De)—sharing the same philosophical roots as Fuxi's wisdom.

King Wen of Zhou studied the Book of Changes (Yijing), emphasizing the transformations between yang lines (nines) and yin lines (sixes), valuing vigorous action while maintaining balance. Laozi, conversely, observed the equilibrium states of lesser yang (seven) and lesser yin (eight) in the Yijing, advocating gentle stillness and centeredness to grasp wholeness. Both approaches share common ground in their fundamental understanding of Change.

Confucius transmitted the ways of Yao and Shun, emulating Kings Wen and Wu of Zhou, educating people through benevolence and righteousness. Laozi inherited Fuxi's wisdom while synthesizing the Yellow Emperor's insights, transforming society through Dao and Virtue. Though their methods differed, both represented sagely governance.

These three represent supreme sages, yet Laozi's uniqueness lies in his comprehensive synthesis—grasping the pivot of transformation and probing the subtlest origins, making him the wisest of sages. Some scholars like Wang Bi claimed Laozi hadn't attained "unity with the Dao," while Ruan Ji ranked him merely as "superior worthy and secondary sage." Such evaluations misunderstand the profound practicality of Laozi's teachings.

Sages manifest differently in the world: some engage actively (like Confucius traveling between states), others withdraw namelessly (like Laozi departing westward through Hangu Pass). Both are authentic expressions of the Dao. Just as Confucius chose to teach while Laozi opted for silent reclusion, these represent two aspects of the same supreme wisdom.

Sima Qian's placement of Daoist thought first among the Hundred Schools was profoundly insightful. When Ban Gu in "Table of Ancient and Modern Figures" demoted Laozi to third rank, he might have diminished Laozi's reputation but could never diminish his Dao. Confucius himself visited Laozi, marveling at his teachings as "unfathomable as the dragon," and sought his guidance on ritual—all well-documented facts. Later generations' failure to grasp these depths led to various misinterpretations.

Those who lose their way do so because they fail to investigate the root of the Dao (the Way); those who act with forced effort do so because they haven't comprehended the true essence of the Dao. If this transmission were to be severed, Laozi's teachings would likely vanish from the world.

Now I shall thoroughly elucidate the subtle mysteries of the Dao, making these principles as clear as sunlight, while mutually verifying them with the wisdom of other sages. Those who can embody this Dao and apply its principles—using ancient methods to address contemporary affairs—will find resolving problems as effortless as turning one's palm.

Among historical commentators on Laozi's philosophy, only Sima Qian (the Grand Historian) came closest to grasping its true meaning. The only ruler who effectively governed a nation using Daoist principles was Emperor Wen of Han. All other distorted interpretations aren't worth adopting. Yin Wencao remarked: Ban Gu mistakenly claimed that the path of clarity and emptiness (qingxu) merely preserves health and prolongs life without practical value. In truth, clarity and emptiness form the foundation of all laws, while wuwei (non-action) is the root of all endeavors. The Dao envelops heaven and earth yet claims no dominion; De (Virtue) nourishes all things yet seeks no merit. These are what sages cherish and nations require—far beyond mere health preservation.

Thus it's said: Cultivate yourself, and your De becomes genuine; influence your community, and your De endures; extend it to the world, and your De expands. This is the eternal truth that transcends all ages.

Later, an inquirer asked: "In my ignorance, I scarcely know what to ask—please instruct me in Laozi's Dao." The reply came: "If you seek to refine body and nature, follow celestial patterns, consolidate form, refine Qi (vital energy) into Shen (spirit), and attain undying permanence, the essential method is maintaining stillness. Heaven moves orderly through stillness; earth rests securely through stillness; Shen transforms wondrously through stillness; humans flourish vitally through stillness."

To achieve this state, one must: invert hearing and vision inward, harbor no distracting thoughts, speak no false words, make no reckless movements. Then you'll perceive formless colors, hear soundless music, savor flavorless sweetness, and comprehend wordless teachings. Divine beings will descend, blessings will arrive, and harmonious Qi will resonate.

For stillness and spiritual concentration, begin with fasting and purification for twenty-five days. Only when your Shen becomes pure and your spiritual components harmonize may you enter the meditation chamber. Various visions may appear: perhaps an alchemical serpent coiling around your heart, the Queen Mother of the West descending, or the Dao-body manifesting. These are tests from your inner deities—remain unperturbed. Answer no questions if interrogated; fear no disturbances when tested. Maintain serene stability, and these phenomena will naturally dissipate.

This practice progresses through multiple phases: twenty-five, forty-five, sixty, eighty, one hundred five, one hundred twenty-five, and one hundred fifty days—each marked by divine manifestations.

These are all tests of your mind and character. As long as you maintain steadfastness without resisting them, they cannot harm you. If fear arises in your heart, you will fail the trial and lose the opportunity to attain the Dao—you must remain vigilant. After persisting for 180 days, you will naturally attain luminous wisdom in the stillness of your chamber, gaining foreknowledge of your own safety and peril, with the functions of your internal organs becoming clearly visible. By 280 days, all ailments will dissipate, and after a full year, all scars will vanish. After cultivating for a thousand days, both your physical form and spiritual essence (Shen) will reach a profound and wondrous state, becoming a true Dao-realized being.

At this point, Laozi transmitted to Yin Xi the esoteric teachings of cultivation, including the Miaodong Neijie ("Marvelous Inner Explanations"), the Supreme Purity's Higher Methods, the Three Caverns' (Dongzhen/Dongxuan/Dongshen) authentic scriptures, the Numinous Treasure (Lingbao) talismanic charts (Fulu), and the Great Mystery (Taixuan) methods—enabling him to instruct those of utmost sincerity in the Dao. These methods could lead practitioners to feathered ascent and immortal transcendence, ensuring the unbroken transmission of the immortal path. Yin Xi reverently kowtowed in gratitude and withdrew.

In the second year (the year of Jiayin), on the 28th day of the fourth month, Laozi prepared to ascend to heaven from the southern mountains near Yin Xi's dwelling. Yin Xi, grief-stricken, pleaded for him to stay (Laozi did not immediately journey west but ascended to await Yin Xi's successful cultivation, so they could together teach the western barbarians). Laozi solemnly instructed Yin Xi: "I will await you in Shu (Sichuan). If you can purify distracting thoughts and maintain your original mind for a thousand days, observe purification fasts (Zhaijiao), study my scriptures, and supplement your practice with the divine elixir (Shen Dan) to refine your form, you may seek me at the Azure Ram Market in Chengdu." Having spoken, he suddenly soared into the sky, seated upon auspicious clouds, his body radiating five-colored light, with golden brilliance penetrating the ten directions. Divine kings and mighty guardians, azure dragons and white tigers, qilin and lions flanked him, while the highest immortals of the Nine Heavens, the Five Thearchs' direct emissaries, and the Orthodox Unity (Zhengyi) envoys bearing tally-scepters came to welcome him. Laozi gradually ascended to the Gouchen Palace in the Supreme Subtlety Enclosure (the Yaopo Treasure Star, abode of the Heavenly August Emperor). After a long while, he vanished from sight, leaving Yin Xi gazing tearfully at the clouds.

That day, rivers swelled and mountains trembled as five-colored light pierced the Supreme Subtlety Enclosure, illuminating the ten directions. Commentary notes: Yin Xi's dwelling was built against the mountains, originally housing an observatory. After Laozi's ascension here, later generations mistakenly called it "Laozi's Mound." The Erya defines "large earthen mounds as 'ling'"—this was never a tomb, and it is regrettable that later people misconstrued it as such. Thereafter, Yin Xi observed purification fasts at Louguan Terrace for a thousand days, severing worldly affairs to immerse himself in studying the true scriptures, ingesting elixirs, and refining his Qi. After three years of diligent practice, he ultimately achieved a state where his spirit (Shen) coalesced and his form was liberated—no longer feeling hunger, thirst, heat, or cold, and comprehending the profound mechanisms of heaven and earth's transformations.

This scripture recounts the miraculous story of Lord Lao (Taishang Laojun, one of the Three Pure Ones in Daoism) descending to the mortal realm after his celestial ascension. In the year of Jiayin, Lord Lao ascended to heaven, and by the year of Yimao, he manifested through divine emanation from the Taimiao Palace (celestial abode), riding nine-colored divine light to be born into the household of a Li family official in Shu region.

Prior to his descent, Lord Lao first sent a green-robed youth to manifest as a pure-wooled golden-hued green sheep that constantly accompanied the infant. One day when the sheep suddenly disappeared, the baby cried inconsolably. The Li family searched everywhere until they found it at the marketplace, where Yin Xi (Lord Lao's disciple) appeared. Recognizing the youth leading the green sheep, Yin Xi realized this signaled Lord Lao's incarnation.

When the youth returned with the sheep, the infant suddenly stood up saying, "Let Yin Xi approach." As Yin Xi entered the courtyard, the ground miraculously expanded into a vast plain where thousand-petaled lotus thrones emerged. Lord Lao then revealed his true form: a towering figure shining like white gold, crowned with circular radiance, wearing the Seven Stars headdress and Dawn Essence robes, draped in nine-colored immortal garments, seated majestically upon the lotus throne.

To the astonished family, Lord Lao explained: "I dwell in the celestial realms with Zhenyi (True Unity) as my essence, now descending through refined Jing (essence) and Po (earthly soul) to manifest this human form." Yin Xi prostrated in awe, inquiring about Lord Lao's post-separation experiences. The Lord replied that Yin Xi had been left behind because his cultivation required further refinement. Now after three years of "preserving form and refining Qi" (a Daoist practice of bodily cultivation and vital energy refinement), Yin Xi had attained sufficient realization—evidenced by the circular halo around his face and his name being recorded in the immortal registers.

Through this wondrous narrative, the scripture illustrates the Daoist doctrine of divine incarnation, emphasizing how cultivation leads to transcendental states. Key practices mentioned—"refining Qi" and "circular radiance"—represent essential Daoist concepts of achieving spiritual sublimation through energetic cultivation.

This scripture records the story of Yin Xi (Master Wenshi) attaining the Dao and ascending as an immortal. At that time, Yin Xi's spirit (Shen) had connected with the Purple Chamber Palace (upper Dantian), and his vital energy (Qi) harmonized with the Supreme Subtlety Star (celestial abode), achieving the state of unity between form and spirit. Kneeling reverently, he expressed gratitude to Laozi, saying the sage master's virtue (De) ran deeper than heaven, earth, or parental love.

Laozi explained this was the natural result of Yin Xi's prolonged cultivation. With a snap of his fingers, the Four Heavenly Kings and immortals from all realms arrived on clouds, holding incense and flowers in readiness. Laozi formally enfeoffed Yin Xi as "Peerless Perfected Being" (Wushang Zhenren), bestowing nine-colored immortal robes and an entourage of five thousand jade attendants, commanding him to oversee celestial officials of the eight directions. Though Yin Xi humbly claimed he only wished to serve as a menial sweeper, Laozi emphasized this was the inevitable fruition of his decades of arduous practice. Ultimately accepting the title, Yin Xi gained supernatural abilities to ride clouds and dragons while roaming all realms.

The latter section recounts Laozi expounding the Yuanyang Jing (Primordial Yang Scripture) to the Grand Official Holy Mother. Due to generations of accumulated virtue (De), her entire household of over two hundred members simultaneously ascended as immortals. The Tang dynasty scholar Le Penggui recorded in the Qingyang Temple stele inscription: "The profound mystery of the Great Dao (Da Dao) transcends comprehension, existing before the separation of heaven and earth. When the two energies (Yin-Yang) intermingled and the three vital forces (Jing, Qi, Shen) circulated, the primordial chaos of the universe gradually took form."

(Note: "Purple Chamber" refers to the upper Dantian; "Supreme Subtlety" denotes the celestial stellar domain; "Five Ancient Sovereigns" represent the five directional emperors; "Four Extremity Truth-Guardians" are the four directional protector deities. These investiture rituals reflect the systematic hierarchy of Daoist divinity, while the legend of collective ascension embodies the Daoist cultivation principle: "When one attains the Dao, even poultry and dogs ascend to heaven.")

The Dao is the origin of all things, while De (Virtue/Power) forms the foundation of all existence. The Yin-Yang of heaven and earth are like its descendants, while the Five Phases (Wood, Fire, Earth, Metal, Water) of the four seasons resemble its branches and leaves. The scripture states that those who attain the Dao can contain the entire world within a gourd, compressing both the abode of the Buddhist bodhisattva Vimalakirti and the vast city of Rajagriha into a square inch. Places like the Peach Blossom Spring and Penglai Immortal Isles have existed since ancient times, while worldly splendors like the Sophora Market and Apricot Altar bloom at dawn only to wither by dusk.

Those who attain the Dao ride the chariot of virtue, traversing freely through primordial chaos; they grasp the handle of life, existing even before the separation of heaven and earth. Though appearing silent and practicing Wuwei (non-action), serene and content, they preserve all things by "not forcibly altering" and nourish all beings by "not artificially creating." When the obscure source opens, the nine primordial Qi (vital energy) begin their eternal circulation; when the mysterious creation unfolds, the six directions of space revolve endlessly.

Laozi (the Supreme Mysterious Primordial Celestial Emperor) established a unique teaching and founded the orthodox foundation. First, during the Qingyang cosmic cycle, he wandered in carefree joy; then when the Chiming cycle arrived, he revealed his true form. For him, ninety-nine trillion years pass as quickly as a finger snap, and five thousand five hundred celestial spheres are as small as an eggshell. During King Wu Ding's reign in Shang dynasty and King Wen's development of the Yi Jing in Zhou dynasty, his divine light infused jade-like embryos, with auspicious signs congealing into a diamond-indestructible body—his every step produces seven-colored golden lotuses, while his mount is an auspicious thousand-year white deer. His seven hundred disciples resemble followers beneath the Fusang divine tree, and the Nine-Five Emperor (highest Daoist deity) inaugurates new eras from ancient palaces.

Tracing the origin and observing the state before chaos divided, Laozi established teachings according to different opportunities, becoming a model for all ages; his adaptive methods became exemplars for rulers throughout history. Thus the Great Dao stands supreme among the Three Realms (Desire, Form, and Formless), while Supreme De serves as the fundamental standard for emperors across dynasties. Qingyang Market is precisely where our supreme patriarch Laozi manifested his second birth. At that time, the Shang dynasty's fortune declined while Zhou's virtuous governance had yet to flourish. Laozi once served as Zhou's archivist before resigning to live in seclusion. He departed eastward from Wei's palaces, crossed westward through Hangu Pass, attended by Xu Jia driving his carriage and Yin Xi (the pass keeper) who read celestial signs foretelling the sage's arrival. Their brief separation spanned three thousand sexagenary cycles (about 78,000 years), yet upon reunion Laozi retained his youthful countenance, having maintained the Huang-Lao teachings for eight centuries. Laozi secretly transmitted profound oral instructions and discreetly imparted essential truths, agreeing to reunite after one hundred days. He temporarily paid homage to the Celestial Venerable of Primordial Beginning (highest Daoist deity) before returning beyond the heavens, eternally serving as the master of Daoist tradition.

Laozi (venerated in Daoism as "Taishang Laojun") prepared to leave the Shu region intending to civilize the western barbarians. Journeying far to the desert lands, he transformed their savage customs, reaching Shendu (ancient India) and Jibin (modern Kashmir). There, he instructed King Fantuo Azhu and eighty other tribal leaders, bringing the teachings of purity and stillness to these fierce peoples. Over two thousand formidable tribes thereafter abandoned their ignorant ways.

The inscription records: In the primordial beginning of the cosmos, all was vast and boundless. During the undivided chaos, the Dao (the supreme truth of Daoism) existed in a state between being and non-being. After the retreat of Taichu (the initial cosmic phase), Taishi (the formative stage of all things) followed. Heaven and earth were then like an eggshell, with the clear and turbid Qi not yet separated. For countless eons before heaven and earth took form, Laozi skillfully established teachings according to circumstances. During the eras of the Three Sovereigns and Five Emperors, he enhanced wisdom, bringing peace to the world and salvation to all beings. From the Louguan Terrace (where Laozi expounded scriptures) to leaving wheel ruts at Hangu Pass, then spreading the Dao in Jibin and bestowing blessings in Shendu.

The Dao has no form or appearance, no sound or trace, coming and going without leaving tracks. We reluctantly call it "Dao" and reluctantly name it "Name." It illuminates the six directions (heaven, earth, and the four cardinal points) and encompasses the eight directions. All nations follow the same principle, as countless rivers return to the sea yet never dry up. Those who cultivate it superficially gain lasting benefits, while deep practitioners can bring universal peace.

It further states: Laozi initiated creation, unraveled chaos, mastered the movements of sun and moon, and embraced all things between heaven and earth. All phenomena will eventually fade, only the Dao endures forever. Among Confucianism, Buddhism, and Daoism, only the Dao stands supreme. In the ninth month of the fourth year of the Zhonghe era (884 CE) during the Tang dynasty, the emperor decreed the erection of this stele at Qingyang Palace, the headquarters of the Western Sichuan military governor—a stele that still stands today.

Laozi said to Yin Xi (the guardian of Hangu Pass): "You once wished to travel afar with me. Now that the Dao methods are complete, we may journey beyond the eight directions." Thereupon, he transmitted the secret texts of the eight directions to Yin Xi by exhaling them. Having received these methods, Yin Xi rode the Eight Luminosities Cloud Chariot, harnessed five-colored divine dragons, held the Cinnabar Scepter (an immortal official's tally), with the Nine Radiance Crane Canopy leading the way. Twelve guardian deities bore banners while ninety thousand flying immortals followed, lions clearing the path and phoenixes escorting them as they soared eastward. The Perfected One traveled accompanied by the Four Heavenly Kings, with celestial music resounding. They gathered immortal fruits from the Fusang Tree at Mount Riku, scattered blossoms of the Ruomu Tree, gazed upon the azure sea, drank from immortal springs, passed through the Yuchi Palace, and met the Yang Valley Deity King and the Azure Lad of the Eastern Sea, who presented them with the Golden Elixir, celestial fruits, golden nectar, and jade liquor. Then they ascended Mount Zu to observe immortal herbs, gathered lingzhi mushrooms, and rested at Penglai Palace. Later, they journeyed south to Phoenix Mountain, climbed Green Hill, and visited the abode of the Supreme Primordial Perfected One of the Purple Mansion.

The Purple Mansion Elder (a Daoist immortal) arrived at Mount Xiaoqiu, a place that produces nine-colored luminous essences and fire-resistant cleansing fabrics. He then ascended Mount Changli, crossed the Crimson Essence Ford (a celestial red stream), and entered the Great Elixir Palace. The Lady of the South Pole (leader of female immortals) and numerous celestial maidens prepared jasper blossoms, jade wine, and crimson spirit fire dates to receive him.

Next, he came to Mount Jiang, the land of flowing fire, and rested at the Vermilion Mausoleum Pavilion. The Jade Canopy of Great Harmony (an immortal procession) was arrayed across the fiery ridges, where offerings included vermilion marrow flying cinnabar and purple peach cloud nectar. Traveling westward, he visited the Turtle Terrace and entered the Seven Treasures Garden to admire the flying purple cloud patterns. Passing through the Flowing Essence Pavilion, the Golden Mother of Nine Numinosities and the Primordial Lady of Great Simplicity presented jade-patterned dates as large as vases. The celestial maidens also prepared soul-returning incense, dark radiance jade peaches, and gold-purple interwoven pears.

In the Qionglin Grove, immortals like the Seven Numinous Elders prepared cloud nectar, jade blossoms, and resonant gold dark ointments. After crossing the Weak Waters, he ascended Phoenix Mountain, entered Dragon Cave to draw water from the jade pond, and rested at Mount Kunwu. Here, the Celestial Lord of White Emperor and various Five Penetrations immortals offered seven luminous stone mushrooms and flowing essence jade ointments. Journeying north to Mount Kongtong, he passed through the Palace of Cave Yin where the True Lord of North Pole and the Four Blossom immortals presented ten-knotted divine herbs and dark cloud plums.

Climbing Dark Mound, he viewed the Eight Refinements Pool of Lunar Yin, resting at the Ruins of Vast Cold where the Elder of Great Mystery prepared crimson tree cinnabar treasures and triple-dark purple crabapples. At Mount Zhong, passing through the Cloud Gathering Palace, the Supreme Perfected of North Pole's Supreme Ultimate and the True Immortals of Five Penetrations again offered dark jade mushrooms and luminous cave herbs. Finally, he ascended the central peak - Mount Kunlun, wandered through the Jade Terrace of Mystic Garden, and entered the Langfeng Immortal Realm (note: this refers to the celestial Kunlun where immortals dwell, not the earthly mountains). He marveled at the seven-treasure jasper grove, listened to the nine-phoenix's resonant calls, and gazed upon the sun, moon, and stars illuminating the four directions as clearly as viewing his own palm.

This sacred site of golden terraces and jade towers with seven-treasure palaces shines perpetually, serving as the holy land where celestial beings roam. The immortal palaces boast two hundred and forty gates, growing divine trees like the violet crabapples of ten-thousand-year numinous peaches, their emerald leaves producing harmonies like zither music in perfect pitch. The immortals of the Nine Palaces of Great Mystery reside here, where celestial kitchens manifest naturally.

This scripture describes the sacred scene when Master Yin Xi (an important Daoist figure traditionally regarded as Laozi's disciple) first attained the rank of Childlike Purity and accompanied the Supreme Lord Lao (Laojun) on a celestial journey through immortal realms. They visited the Five Sacred Peaks, grotto-heavens and blessed lands (sacred sites of Daoist cultivation), celestial palaces and divine halls, as well as the immortal abodes of rivers, lakes, and seas—all domains governed by perfected immortals from the upper realms. Wherever they went, celestial officials would form ceremonial processions to receive them.

Whenever Lord Lao descended upon a palace, he would sit solemnly at the central seat of the main hall. The local rulers—whether titled Sacred Emperors, True Kings, Lords, or Ministers—would all kneel reverently and listen attentively to his teachings. Immortals, jade maidens, earth deities, and water spirits would gather like falling rain. Their inquiries to Lord Lao primarily concerned: the principles of cosmic operation (the Two Modes [Yin-Yang] and Three Luminaries [sun, moon, stars]), transformations of Yin and Yang, cycles of kalpas (the Daoist concept of periodic cosmic destruction and renewal), the rise and fall of dynasties, the fortunes of common people, and the graded stages of ascension through Daoist cultivation. To each question, Lord Lao provided detailed answers, though these profound words remained difficult for ordinary people to comprehend.

Particular mention is made of Lord Lao expounding the Scripture of Purity and Stillness (Qingjing Jing) to the Queen Mother of the West (Xiwangmu). Afterwards, Lord Lao told Yin Xi: "I shall take you to the realm of the Supreme Purity to tour the celestial capital." Suddenly, immortal music resounded as cloud-chariots assembled, and they gradually ascended through the Nine Heavens. At each celestial layer, heavenly emperors would lead ceremonial guards to receive them, accompanied by tens of thousands of jade youths and maidens. The palaces overflowed with jade nectar (immortal wine) and divine delicacies, enveloped in celestial harmonies. All perfected beings radiated circular halos above their heads as they sought Lord Lao's teachings on the "supremely profound Dao" (the highest truth of Daoism). Finally, the celestial officials of the Three Offices (Upper, Middle, and Lower Yuan) arrived in grand procession—riding auspicious beasts upon cloud-chariots, bearing immortal banners and canopies—to pay homage.

Through magnificent imagery, this passage reveals the sacred vision of Daoism's highest celestial realms, emphasizing Lord Lao's supreme status as the tradition's founding patriarch. His teachings encompass cosmic principles, social order, and essential methods for transcendence—demonstrating the comprehensive scope of Daoist wisdom.

This account describes the magnificent scene of Laozi's (Lord Lao the Most High) ascension to heaven. At that time, 150,000 divine immortals and spiritual officials came to welcome him, divided into three groups: 70,000 from the Upper Prime, 50,000 from the Middle Prime, and 30,000 from the Lower Prime. These celestial beings arrived in splendid chariots with ornate canopies and majestic banners, creating a spectacular procession. All the immortals from the various heavenly realms knelt in reverence to welcome Laozi's ascent to the Shangqing realm (one of Daoism's highest celestial spheres).

When Laozi reached the Dan Cheng Rui Zhu Palace (the celestial palace in the Shangqing heaven), he specifically summoned his disciple Yin Xi (an important Daoist figure). Laozi arranged for Yin Xi to have an audience with the Most Exalted Jade Luminary Great Lord of the Dao (one of Daoism's supreme deities), who bestowed upon Yin Xi twelve precious treasures: the Ring of Hardened Cinnabar Fruit (immortal fruit), Hidden Dragon Fungus (divine herb), Pearl-Glowing Jade Nectar (celestial wine), among others.

Subsequently, Yin Xi accompanied Laozi as they descended from the celestial realm to the earthly Tianshui Ling Mountain (a sacred site in legends of Laozi's westward journey), before continuing their mission to spread the Dao in the Western Regions (lands west of ancient China). This narrative highlights Laozi's exalted status as a supreme deity in Daoism and presents key elements of the "Laozi's Western Ascension" legend.