《猶龍傳》

Before the formation of the cosmos, in the primordial chaos where all things were undifferentiated and divine beings had yet to manifest, there existed a profound and mysterious origin—this is the Dao (the Way). The Dao has no traceable source and no measurable boundaries. The Great Sage (referring to Lord Lao, or Laozi) was born by embodying this Dao. What we call "Beginningless" refers precisely to Lord Lao. He was born in the time of no beginning, emerging before any cause, serving as the origin of all paths and the ancestor of primordial Qi (vital energy).

The Dao itself has no radiance, no form, no color, no sound, no source, and no discernible thread. It is profound and obscure, yet within it lies an essence—an essence that is utterly real and permeates the entire cosmos. This is why it is called the "Great Dao." The Dao is the root of nature, and within its subtlety arises a "hollow void," which is the "True One" (the purest origin). The True One is neither existence nor non-existence.

From this single primordial Qi, the Upper Three Qi emerged. These three Qi combined to form the "Supreme Nothingness." From the Supreme Nothingness, the Middle Three Qi arose, combining to form the "True Ancient." From the True Ancient, the Lower Three Qi emerged, combining to form the "Supreme High." From the Supreme High, the Front Three Qi arose, combining to form "Lord Lao." From Lord Lao, the Rear Three Qi transformed, giving rise to the "True and Marvelous Jade Maiden." The Jade Maiden received these three Qi, and in the chaos, they condensed into a five-colored, dark-yellow elixir pill, the size of a pellet. This pill flowed into the mouth of the Mysterious and Marvelous One, and upon swallowing it, she became pregnant. After eighty-one years, she gave birth to Laozi from her left side. Laozi was born with white hair, hence he was called "Laozi" (Old Child), also known as Lord Lao.

Lord Lao is the embodiment of the Great Dao, the ancestor of primordial Qi, and the foundation of heaven and earth. The Great Dao is subtle, emerging from nature, born before the state of non-birth, preceding even the pre-preceding void. It dwells within the hollow void, nurturing heaven and earth, and is called the "Supreme Nothingness." It transforms unpredictably and cannot be named. Thus it is said: I was born before formlessness, arose before the Great Beginning, grew at the dawn of the Great Origin, and moved through the primal essence of the Great Simplicity. I wander in the realm of obscure emptiness, passing through the domain of profound darkness, observing the state where chaos remains undivided, clarity and turbidity unseparated, the Three Lights (sun, moon, stars) not yet shining, and all things not yet formed. Alone, I exist in the realm of the indistinct, roaming the vast wilderness, standing solitary and unparalleled—boundless yet without counterpart. Look for it, and it cannot be seen; listen for it, and it cannot be heard; reach for it, and it cannot be grasped. What we call the "Chaotic Primordial Qi" begins here, existing by embodying the natural Dao.

Laozi (Lord Lao) is the true manifestation of the primordial Qi of the cosmos, the source of natural creation. What we call "natural" is precisely the essence of the Dao. If one were to forcibly describe this existence, it would take the form of Lord Lao. He takes emptiness (Xu) as his Dao and spontaneity as his nature—no power can alter his state, nor can any explanation account for why he is thus. This is precisely why we call it "so-of-itself" (Ziran).

His vastness defies measurement: were he to take the earth as his chariot and the heavens as its canopy, even roaming the eight directions would fail to convey his immensity. His subtlety eludes description: probing the most recondite depths or analyzing the finest details still cannot capture his refinement. The mingling of all sounds—howling winds, crashing thunder, roaring seas—cannot compare to his resonance; the most dazzling colors and intricate patterns cannot depict his radiance; lightning, gales, flying arrows, or shooting stars cannot match his swiftness.

His stillness is equally inconceivable: rooted in the Nine Abysses, submerged in ocean depths, congealed as lakes, or towering as mountains—none suffice to describe his stability. He manipulates the transformations of Yin-Yang and propels the movement of all things, yet his wonder remains ineffable. Illuminating darkness, perceiving the formless, surveying the pure Yang above and examining the ultimate Yin below—his clarity transcends description. When form and shadow disperse, when clouds and mist withdraw, returning to the origin in silent stillness—his emptiness defies words.

He purges the cosmic dust, sweeps away the chaos of the Heavenly River, connects below to the rootless earth and above to the boundless firmament, encompassing the four directions and governing the Three Realms (Desire, Form, and Formlessness realms)—yet even this cannot express his essential emptiness. The Dao is fundamentally formless, and true nature has no appearance. These descriptions merely use form to metaphorize the formless relationship between substance and function, ultimately failing to exhaust its profundity. Thus in the final analysis, it all returns to the two words: "so-of-itself." Spontaneity is the ultimate truth—united with the Dao it is Ziran; distinguished, it becomes Dao and De (Virtue). Therefore, sages throughout history have revered this truth, unchanging from ancient times to the present. As the scripture states: "The Dao's nobility and De's loftiness are not conferred by any rank, but are so by their very nature"—this speaks precisely of this principle.

Laozi (Lord Lao) is the supreme being formed from the purest essence of the cosmos. In the void of the great emptiness, he coalesces true Qi to manifest his authentic form. Though we may attempt to describe his appearance, his divine countenance is boundless—solemn and perfect beyond measure.

At times he resides high upon clouds, his entire body radiating golden light, his face shining with five-colored brilliance, surrounded by divine protectors: celestial kings, mighty warriors, azure dragons, white tigers, qilin, lions, and other sacred beasts. Other times he sits upon a thousand-petaled lotus, wearing the seven-luminaries cloud crown, draped in nine-colored immortal robes, encircled by a halo of light, holding the five-wisdom precious fan. When traveling, he may ride the eight-scenes jade chariot drawn by five-colored divine dragons, or be conveyed in a nine-dragon golden carriage accompanied by ten thousand immortals, with jeweled canopies fluttering and celestial flowers filling the sky as divine music clears his path.

He also sits solemnly within golden halls behind jeweled curtains, with perfected immortals standing in attendance and divine generals guarding. Sometimes he manifests with golden-jade features, clad in yellow embroidered robes; other times wearing a dark Daoist crown and plain white immortal garments, riding a crimson-maned white horse with immortal youths in attendance, his divine light illuminating all. These majestic manifestations defy verbal description.

Practitioners of high attainment, with pure hearts and focused contemplation of Lord Lao’s form, may receive spiritual response and blessings. His dharma body freely traverses the three realms (desire, form, and formlessness) to deliver sentient beings. The Dao itself has no fixed form and cannot be directly perceived by ordinary vision—only sensed through spiritual attunement. Lord Lao manifests according to the capacity of beings: sometimes as an immortal’s divine form, other times in ordinary human shape; now flying, now walking; now majestic, now humble; in mountain forests or worldly dust; whether in the Central Plains or barbarian lands—he responds with perfect adaptability.

His manifestations follow no fixed pattern, arriving without trace and departing without shadow, appearing and disappearing at will, pervading all time and space. The awakened connect with him through their enlightened nature, while the deluded remain forever lost. To recognize the true form of the Dao, this is the key: the genuine Dao cannot be seen with physical eyes—what the eyes perceive is not the Dao; the genuine Dao cannot be heard with physical ears—what the ears hear is not the Dao. This reveals how both the Dao and its teachings are profoundly mysterious, their essence fundamentally quiescent and wuwei (non-acting).

Laozi (also known as the Supreme Venerable Lord) attained the supreme state where movement and stillness unite. Even in apparent quiescence, he could manifest efficacy—making the invisible visible and the inaudible perceptible. This wisdom is like a clear mirror reflecting objects, with natural and unobstructed resonance. Though "resonance" and "quiescence" appear different, both are expressions of the Dao's essence. Thus, the Dao seems to act through non-action (Wuwei), yet accomplishes all things—Wuwei is the Dao's substance, while "accomplishing all" is its function.

The Benji Jing (Scripture of the Original Boundary) describes two methods for contemplating the Dao Ancestor: first, visualizing the Dharma Body (the formless eternal existence) with its seventy-two holy marks and eighty-one sublime features, a majestic subtlety transcending the Three Realms; second, contemplating the True Body (the Dao's authentic presence), perfectly pure as empty space, neither arising nor ceasing. For those who find direct visualization difficult, sacred images may serve as focal points. These may be cast in purple gold, molded in clay, carved in wood, or painted in colors. According to one's capacity, one may build halls, erect altars, hang banners, and light lamps, serving them with devotion as if attending the True Body itself. The merit of such image-based contemplation equals that of direct True Body visualization. Those who penetrate the formless essence beyond appearances realize that sacred images and the True Body are fundamentally nondual. The depth of devotion determines the measure of blessings—the key lies in sincere practice, where unwavering diligence naturally bears the fruit of the Dao. This embodies the profound truth: "When humans sincerely contemplate the Dao, the Dao in turn safeguards them."

The Supreme Venerable Lord emerged from primordial chaos, transforming spontaneously with inexhaustible wisdom and perfect sage virtue. His form is unfathomable, and his names are boundless: Lord of All Heavens in the celestial realms, Sovereign of All Sages in sacred domains, Foremost of Immortals among transcendents, Ancestor of All Perfected in the true Dao, Celestial August Emperor among the stars, and Supreme Venerable Lord in teaching. He bears twelve hundred honorific titles and manifests one hundred eighty transformative names—sometimes called "Father of Non-Action," other times "Mother of All Things." Co-evolving with the Great Dao, he became the source of heaven and earth. Such vast divine majesty defies full description, but ten primary holy names capture its essence:

1. Sovereign of the Nameless

2. Supreme Primordial Elder

3. Supreme Venerable Lord

4. Exalted Laozi

5. Celestial August Emperor

6. Great Master of Mystic Centrality

7. Ancient Primordial Sage

8. Golden Tower Thearch Lord

9. Supreme Exalted Sovereign

10. Great Perfected of Emptiness

These names reveal the Venerable Lord's trajectory from Dharma Body to True Body, returning to the wondrous origin (the Dao's source)—all manifestations responding to conditions and resonating with beings. Like the relationship between master and disciple, he liberates sentient beings through diverse forms and names.

The profound mystery of the Dao cannot be comprehended through external forms, colors, sounds, or flavors—it must be transmitted through a master's instruction. Though the ancient sages of extraordinary wisdom could comprehend all principles through single realization, ultimately reaching the state beyond deliberate cultivation or verification, they still required a master's guidance for enlightenment. How much more is this true for ordinary people like us?

Therefore, when the sages established teachings, they particularly instituted the master-disciple transmission system. For those of average aptitude, this lineage system functions like a carpenter's marking line—without it, one loses all sense of direction. Take for example the Shangqing Jing (Highest Clarity Scripture) recorded in the "Three Caverns and Four Supplements" of Daoist canon: its transmission requires golden dragons and jade fish as ritual tokens, accompanied by solemn oaths sworn to heaven. The transmitter is called "master" (shi), the recipient "disciple" (zi), and through this sacred ceremony, the seeker's sincerity is confirmed while preventing laxity, lest the disclosure of celestial secrets invite underworld punishment.

Thus we understand that Dao-seeking cannot proceed without a master's guidance, nor can teachings exist without their source of transmission. The Most High Lord Lao's (one of Daoism's supreme deities) master was the Jade Dawn Great Dao Lord, who in turn was a disciple of the Celestial Worthy of Primordial Beginning (Daoism's supreme deity). The Celestial Worthy existed before countless kalpas (eons), being the source of Dao-Qi. Hence the Great Dao Lord as the Celestial Worthy's disciple, and Lord Lao paying homage to the Great Dao Lord, formed this tripartite succession of sages.

In the title "Lord Lao" (Laojun), "Lao" signifies venerable elder while "Jun" denotes sovereign. Lord Lao has manifested countless incarnations between heaven and earth, born before innumerable kalpas and enduring beyond them. All celestial deities revere him; emperors throughout history have modeled themselves after him—hence his veneration as the Most High Lord Lao (Taishang Laojun). These three sages' successive transmission established the paradigm of master-disciple relationships for later generations.

The Zhuangzi states: "O my master! You harmonize all things without claiming benevolence or righteousness, shower blessings across generations without claiming kindness, exist beyond antiquity without showing age, bear heaven and earth while shaping all things without claiming skill, precede the Taiji (Supreme Ultimate) without claiming profundity, dwell below the six directions without feeling lowly, and predate heaven-earth without considering it longevity." This describes precisely the realm of the Great Dao Lord and Lord Lao. Having already attained supreme sagehood, with every word and deed perfectly aligned with the Dao, why would they need master-disciple learning? Yet to establish teaching's foundation, the transmission system had to be created—this constitutes both the essential method for transmitting the Dao through ages and the grand norm connecting heaven and humanity.

The Lingbao Jing (Scripture of Numinous Treasure) describes a power capable of mastering kalpic cycles (the Daoist concept of cyclical cosmic disasters), thereby ensuring the eternal continuity of the Dao of Heaven. Kalpas vary in scale—some are minor like the "brushing-stone mustard-seed city" calamity, while others are catastrophic like the "Yang-Nine and Yin-Six" great kalpas. The Five Phases (Wood, Fire, Earth, Metal, Water) govern these cyclical fortunes, generating and overcoming one another in perpetual alternation. A true kalpic cycle only manifests when both disaster and fortune converge simultaneously—neither the end of disaster without fortune's transformation, nor fortune's shift without disaster's resolution constitutes a complete cycle.

Sages who share the same origin as Heaven-Earth and unite with all existence possess the power to create cosmos, establish deities, and prevent cosmic disruption by mastering these rhythms. Laozi (Lord Lao) embodies this principle—born from primordial nothingness, existing independently before chaos, he continues to traverse the world after creation, enduring countless kalpas. A "kalpa" signifies the cyclical process of cosmic formation and dissolution, the predetermined rhythm of Yin-Yang alternation. When Yang Qi exhausts itself, it transforms into Yin, manifesting as great floods; when Yin Qi depletes, it reverts to Yang, appearing as conflagrations. The zenith of Yang is represented by nine (Yang-Nine), while the peak of Yin is symbolized by six (Yin-Six).

The temporal dimensions of kalpas are categorized thus: minor kalpas span 3,300 years, intermediate kalpas 9,900 years, and great kalpas culminate after 810,000 years. By the time Laozi descended to deliver humanity, he had already transcended innumerable kalpic cycles. The Chishu (Red Text) records: thirty celestial intersections (交) form one cycle (度); 3,300 cycles constitute a minor kalpa; 9,900 cycles form a great kalpa. When the numbers of Yang-Nine and Yin-Six reach their extremes, a kalpic cycle emerges—for the ultimate numerical expressions of Yin-Yang are precisely nine and six.

In the beginning, the cosmos existed in a state of primordial chaos (hundun), which later differentiated into the Three Powers (sancai) of Heaven, Earth, and Humanity. The clear and light Qi ascended to form Heaven, while the heavy and turbid Qi descended to form Earth. With the formation of Heaven and Earth, the characteristics of Yin-Yang became manifest. Then, from the harmonized central Qi, humanity was born—this is the principle described in the Daode Jing as "The Dao (Way) gives birth to the One, the One gives birth to the Two, and the Two gives birth to the Three."

Someone might ask: Could a single sage (referring to the Most High Lord Lao, or Taishang Laojun) alone create Heaven and Earth? In truth, though Heaven and Earth are the grandest entities in the material world, all tangible things originate from the formless Dao. Precisely because the Dao is formless, it can create Heaven and Earth. The sage (Laojun) never departed from this fundamental principle. He could fashion talismans (fulu) from clouds, govern the Three Realms, and oversee both the Yin and Yang worlds. The transmission of wisdom from sage to sage remains unchanged from the earliest moments of creation.

The Most High Lord Lao is the progenitor of chaos and the parent of Heaven and Earth. He exists beyond time and space, roaming freely in boundless serenity. Riding the transformations of emptiness, he employs Yin-Yang to fashion all things, distributing the clear and turbid Qi to open up Heaven and Earth. He suspends the Three Lights (sun, moon, and stars) and nurtures all living beings. Through him, Heaven and Earth are distinguished, the sun and moon move in their courses, the four seasons alternate, and the Five Phases (wuxing) generate one another.

Among the 999,900,000,000 primordial Qi at the dawn of creation, Lord Lao activated the three most fundamental Qi to form the celestial realms—the Three Pure Realms (sanqing sanjing): the Primordial Qi became the Jade Pure Realm (Yuqing jing), the True Qi became the Upper Pure Realm (Shangqing jing), and the Original Qi became the Great Pure Realm (Taiqing jing). These three pure Qi then each gave rise to three more Qi, collectively forming the complete cosmic system.

Regarding the kalpic cycles (jieyun) of the Dao: After the Great Dao differentiated, it manifested as the Five Phases (Wood, Fire, Earth, Metal, Water), circulating through five kalpic cycles. At the beginning and end of each kalpa, the Most High Lord Lao descends to the world to establish teachings and deliver sentient beings. The five kalpas are: the Dragon Han Kalpa (Wood Kalpa), the Red Brilliance Kalpa (Fire Kalpa), the Extended Peace Kalpa (Earth Kalpa), the Opening Sovereign Kalpa (Metal Kalpa), and the Supreme Sovereign Kalpa (Water Kalpa). These five kalpas cycle endlessly, with the Five Phases taking turns to dominate in an unending sequence. As the Xisheng Jing states: Since the creation of the world, the succession of kalpas has been as countless as the sands of the Ganges, each transition marked by immense trials.

This scripture provides a detailed account of the Daoist cosmological structure comprising thirty-six celestial realms. It begins by introducing the supreme Nine Heavens: First, Yudan Wuliang Tian (Limitless Heaven of Supreme Solitude); Second, Shangshang Chanshan Wuliangshou Tian (Limitless Longevity Heaven of Supreme Meditation); Third, Fanjian Xuyan Tian (Heaven of Brahma's Supervision and Extended Joy); Fourth, Jiran Doushu Tian (Heaven of Silent Ascension); Fifth, Boluoni Mi Bujiaole Tian (Heaven of Unwavering Bliss Beyond Comparison); Sixth, Dongxuan Hua Yingsheng Tian (Heaven of Mystical Transformation and Responsive Sound); Seventh, Linghua Fanfu Tian (Heaven of Divine Transformation and Brahma's Assistance); Eighth, Gaoxu Qingming Tian (Heaven of Elevated Emptiness and Pure Light); Ninth, Wuxiang Wujie Wu'ai Tian (Heaven Beyond Thought, Attachment, and Desire). Each of these nine primary heavens further generates three subsidiary realms, totaling twenty-seven additional heavens, which together with the original nine complete the thirty-sixfold celestial system.

The scripture then classifies these heavens into three domains: The lowest Desire Realm (Yu Jie) contains six heavens (Taihuang Tian, Taiming Tian, Qingming Tian, Yuantai Tian, Yuanming Tian, Qiyao Tian); the intermediate Form Realm (Se Jie) comprises eighteen heavens (Xuwu Tian, Taiji Tian, Chiming Tian, etc.); while the supreme Formless Realm (Wuse Jie) encompasses four heavens (Xiaodu Tian, Yuandong Tian, Miaocheng Tian, Jinshang Tian). These twenty-eight realms collectively constitute the domains subject to the transformations of Yin-Yang and the cycles of cosmic kalpas.

The text further records the lifespans of celestial beings inhabiting these realms: Immortals in the lowest Taihuang Huangzeng Tian live for nine million years, with each ascending realm doubling this lifespan. By the twenty-eighth heaven, an immortal's longevity reaches 1,207,975,755,000 years. These extraordinary figures embody the Daoist cultivation ideal of attaining eternal life and transcendent vision.

This scripture describes the multi-layered cosmological structure in Daoist cosmology. Ascending from the lower realms through the region where the sun and moon intersect, one reaches four celestial realms that transcend the Triple World (desire, form, and formlessness): Changrong Heaven, Yulong Heaven, Fandu Heaven, and Jiayi Heaven. These four heavens are not illuminated by sunlight or moonlight—their celestial beings emit their own radiance to illuminate one another. Thus they are free from the cycles of birth and death, and remain unaffected when the cosmos is destroyed during great kalpic cycles. When other realms perish and regenerate during these cosmic cataclysms, these celestial beings descend to earth by the decree of Lord Lao (Taishang Laojun) to instruct humanity, just as the Three Sovereigns once governed the human world.

Beyond these exist three even higher realms: Taichi Heaven, Yuyu Heaven, and Qingwei Heaven, collectively known as the Three Pure Realms (Sanqingjing). At the summit lies the Great Canopy Heaven (Daluo Tian), which encompasses all celestial realms as the supreme, unsurpassable existence. Here resides the Jade Capital of Mysterious Metropolis (Xuandu Yujing), the highest Daoist paradise where the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) dwell. This sacred site, where myriad immortals pay homage, represents the ultimate manifestation of the Dao and the primordial source of all transformations.

After the division of heaven and earth, the pure Yang Qi ascended to form the Thirty-Six Heavens, each governed by a Celestial Emperor, while the pure Yin Qi descended to form the Thirty-Six Earths, each administered by an Earthly Sovereign. These seventy-two rulers all follow the commands of Taishang Laojun. The so-called Thirty-Six Earths originate from the Nine Layers of Earth (Jiu Lei), beginning with the Moistening Color Earth (Runse Di) at the first layer and culminating in the ninth layer, the Colorless Net of Cavernous Abyss (Dongyuan Wuse Gangwei Di). Each layer consists of three sub-layers: earth, water, and wind, totaling twenty-seven strata. The Nine Earths correspond to these Nine Layers, each supported by the interlocking elements of earth, water, and wind. The foundational stratum, called the Net of Cavernous Abyss, forms the bedrock of this entire terrestrial structure.

This scripture describes the Daoist cosmological understanding of the universe's structure. Within the boundless void exists a meticulously ordered system of heaven and earth. According to the Dongzhen Jing (Scripture of the Cavern of Perfection), the subterranean realm is divided into nine layers (jiudi, "Nine Earths"), each governed by four Earth Emperors overseeing the four cardinal directions, with each emperor commanding tens of thousands of officials. Each grotto-heaven also has an Immortal King, making a total of thirty-six kings who govern the celestial beings of the lower realms, corresponding to the thirty-six celestial spheres and thirty-six grotto-heavens.

The text clarifies that the Confucian concept of "nine heavens and nine earths" is merely an approximation. In reality, heaven is formed by the condensation of pure and light Qi (vital energy), while earth takes shape through the accumulation of turbid and heavy matter. Between heaven and earth exist special sacred grotto-palaces (Daoist cultivation sites) located within famous mountains. These grotto-palaces secretly connect with the subterranean world, serving as channels that link the Qi of the Nine Earths. The light of the sun and moon can penetrate these grotto-palaces, where immortals and sages conduct their administrative affairs.

The Liezi's theory of "earth's accumulated blocks" suggests the terrestrial world is composed of countless earthen masses. In the subterranean realms, due to the accumulated Yin Qi, the environment remains perpetually dark. Master Zongyuan (a Daoist thinker) proposed that above the Nine Heavens exists pure Yang without Yin, while below the Nine Earths lies pure Yin without Yang—it is through the interaction of these two forces that all things are born.

The scripture also records precise measurements of celestial distances: the first earth layer lies 907,200 li from heaven, while all nine layers combined measure 12,180,000 li from the celestial realm. This corresponds exactly with ancient astronomical records describing the "Eight Poles" (1,814,400 li in circumference), with the heaven-earth distance being precisely half this measurement.

Finally, the text mentions that beneath the Nine Earths lies the source of the great void, a region not detailed in classical diagrams. The Liezi maintains that beyond heaven and earth there exists neither limit nor boundary. The various celestial realms manifest in 500 million distinct forms, all born from the Qi of the Thirty-Six Heavens. The scripture concludes with definitive Daoist terminology for natural phenomena: that which is pure and ascending constitutes heaven, while the turbid and descending forms earth; solar essence becomes the sun, lunar essence the moon; falling stars are called meteors, square halos are termed "ear ornaments" (er), circular ones "halos" (yun); rainbows facing the sun are "secondary bows" (ni), while those opposite are "primary bows" (hong); rising vapor becomes clouds, while descending mist forms fog.

This scripture reveals how the Dao (the Way) generates all things and governs the operations of heaven and earth. Through transformations of different forms of Qi (vital energy), the Dao manifests as various natural phenomena: swiftly flowing Qi becomes thunder, light Qi transforms into snowflakes, dense Qi condenses into hail, diffused Qi turns to rain, dispersed Qi forms wind, and fiery Qi ignites as flame.

These energies further coalesce into tangible substances: solidifying as metal, crystallizing as plants, flowing as rivers, accumulating as soil. Meandering waterways create springs, level ground forms plains, and piled-up elevations become mountains. In the heavens they appear as constellations; on earth they manifest as patterns. The moon's cycle creates lunar phases (new and full moons), sunrise brings day, sunset brings night.

Different qualities of Qi also give birth to diverse lifeforms: pure numinous Qi generates deities, refined Qi forms humans, decaying Qi becomes ghosts, agitated Qi produces insects, mixed Qi transforms into beasts, and aberrant Qi spawns supernatural creatures. The interplay of Yin-Yang energies creates the cycle of four seasons, which in turn stimulates the growth of all things.

The Dao's power is boundless—it can encompass the entire cosmos yet condense within a palm. Seemingly minute yet vast, seemingly obscure yet luminous, seemingly soft yet unyielding. Within the earth exist the Thirty-Six Grotto Heavens (sacred realms in Daoist cosmology), resonating with the celestial realms. The movements of sun, moon and stars, geographical transformations, temporal cycles (the six Jia stem-branch combinations), and interactions of the Five Phases (Wood, Fire, Earth, Metal, Water)—all are created through the mysterious power of Lord Lao (the personified Dao).

Thus, the Dao is the origin of all transformations, the essence of profound mystery. Heaven becomes clear through the Dao, earth becomes stable through the Dao, all things grow through the Dao, deities manifest power through the Dao, mountains and seas remain firm through the Dao, rulers govern peacefully through the Dao, cultivators attain immortality through the Dao, and withered things regain vitality through the Dao.

Lord Lao, as the master of Yin-Yang and sovereign of deities, is the source of primordial Qi, the teacher of ancient sage-kings, and the crucible of creation. He governs the eight directions, upholds heaven and earth, commands sun, moon and stars, regulates time (the six Jia) with each breath, controls seasonal transitions, directs wind, clouds and lightning, determines drought and flood cycles, and establishes calendrical laws—all stemming from the Dao's magnificent power.

The Dao itself knows no precedence—those who comprehend it all attain the same truth. Yet the spiritual attainment (cultivation achievements) of practitioners varies in degree, determined by the depth of their realization. The Three Realms (Desire Realm, Form Realm, and Formless Realm) are vast and boundless, teeming with countless divine beings. Without the unifying principle of the Dao, they would scatter; without a sovereign, chaos would reign. Thus, a fundamental patriarch is needed to govern all.

From a worldly perspective, human society has hierarchies of nobility and commonality, and the ancient sage-kings ruled according to this principle. How much more so after the separation of Heaven and Earth—though Heaven and Earth themselves undergo no increase or decrease, the movements of Yin and Yang, the alternations of light and darkness, require the governance of a true sage to regulate spiritual attainment. Who else could accomplish this?

Laojun (Lord Lao, the Supreme Venerable Sovereign) embodies the merit of a great sage, having transformed to create Heaven and Earth and nurture all things. He originally needed no titles or ranks. Yet within the system of the Three Pure Ones (the highest Daoist deities), above him stands the supreme position of the Celestial Worthy of Primordial Beginning, followed by the sacred rank of the Dao Lord of Numinous Treasure, with Laojun occupying the third position. Through the operation of the Three Qi (the Mysterious, Original, and Primordial Qi of the Celestial Worthy of Primordial Beginning), he governs the heavens and spreads the Dharma of the Dao. With his merit perfected, he attained the unsurpassed fruit of the Dao, inheriting the position of the Supreme Venerable Sovereign and becoming the Dharma King who rules all teachings.

Laojun’s responsibilities are as follows: above, he governs the multitude of sages; in the middle, he oversees the host of Perfected (realized beings); and below, he regulates the immortals. He commands the Thirty-Six Heavens, the Thirty-Six Earths, the Seventy-Two Lords, as well as the sun, moon, stars, mountains, rivers, the spirits of all things, and the transformations of Yin and Yang—all divine beings. Whether in Heaven or on Earth, whether with form or without, whether sentient or insentient, all beings fall under Laojun’s governance.

Laojun resides eternally in the Great Pure Realm’s Taiji Palace, where there are cinnabar platforms, purple towers, jade halls, and celestial palaces. Attending him in the palace are the Three Great Perfected Immortals, Nine Supreme Emperors, Twenty-Seven Celestial Lords, Eighty-One Immortal Ministers, Twelve Hundred Celestial Officials, Twenty-Four Thousand Spiritual Officers, Seventy Thousand Immortal Youths and Jade Maidens, and Five Hundred Million Celestial Soldiers and Divine Generals. Guarding him are divine beasts such as colossal dragons, lions, golden-winged birds, peacocks, phoenixes, numinous creatures, celestial steeds, and qilin.

Periodically, Laojun ascends to pay homage to the Celestial Worthy of Primordial Beginning, reporting on the merits and sins of sentient beings. Midway, he visits the Dao Lord of Numinous Treasure to verify the affairs of the Nine Palaces (celestial realms). Descending to the lower realms, he oversees the registers of life and death in the Three Realms, supervising the evaluations of all divine officials and underworld functionaries. The Ten Great Grotto-Heavens, Thirty-Six Minor Grotto-Heavens, Seventy-Two Blessed Lands, Thirty-Six Hermitages (Daoist cultivation sites), and all other abodes of Perfected Immortals fall within Laojun’s jurisdiction.

This passage describes the supreme power and deeds of Lord Lao (Laojun), the deified form of Laozi in Daoism. Residing in the Supreme Clarity's Taiji Palace at the highest celestial realm, Lord Lao governs all beings across the Three Realms (heaven, earth, and humanity), controlling natural phenomena like wind, rain, drought, and floods, as well as matters of life, death, virtue, and vice. All immortals and perfected beings must pay homage and seek his counsel, while even the hundred billion celestial kings (high-ranking deities) bow respectfully before him.

Lord Lao possesses supreme spiritual power—commanding heaven and earth, directing deities, delivering souls from the cycle of rebirth, and aiding human cultivation toward immortality. He safeguards essential Daoist scriptures like the Divine Tiger Talisman Charts and the Scripture of Primordial Wisdom, which contain the secrets of attaining immortality. During major rituals, Jade Clarity Divine Maidens (high-ranking female immortals) present sacred scripture chapters while holding incense and flowers.

The "jade casket treasures" and "golden texts in jade characters" refer to priceless sacred scriptures. Daoism teaches that without these texts' guidance, humanity cannot comprehend truth or attain enlightenment. From the Divine Terrace in the celestial realm, Lord Lao has transmitted key texts like the Supreme Scripture of Wisdom and the Supreme Chapter of Demon Dispelling to assemblies of immortals. He sometimes appears as the "Golden Portal Imperial Lord" or pays respects to higher deities like the Venerable Sovereign of Emptiness and the Great Tenuity Celestial Emperor.

These accounts reveal the hierarchical structure of Daoist divinity and the central role of scriptures in spiritual cultivation. Through studying these sacred texts, practitioners can dissolve calamities and ultimately achieve the state of immortal transcendence.

This passage describes the sacred origins and extraordinary powers of the Dadong Zhenjing (Great Cavern Scripture), the supreme classic of the Shangqing (Highest Clarity) tradition—an early Daoist school emphasizing visualization practices. Formed from the "qi of flying mystery and natural spontaneity," this scripture stands as the most revered among Daoist texts, capable of commanding myriad deities and regulating celestial immortals.

The scripture is enshrined in the Palace of Great Existence (Dayou zhi gong), the highest celestial realm situated beyond the Nine Heavens, where purple halls radiate golden light and jade chambers shimmer with luminous hues. Its physical manifestations are extraordinarily precious: some are engraved on golden tablets, while others are inscribed with cinnabar on white jade. These sacred texts are preserved in the gem-adorned libraries and jade chambers of Taiwei Lingdu (Numinous Capital of the Grand Tenuity), guarded by seven thousand divine beasts—including colossal creatures, venomous dragons, and celestial tigers—alongside three thousand jade maidens and youths dedicated to their protection.

The transmission of this scripture unfolds with utmost solemnity: divine officials and perfected beings gather to pay homage, even the Taidi (Great Thearch, a high-ranking deity) bows reverently before the altar, while the Jade Emperor adjusts celestial phenomena. The Lord of the Dao (Daojun, one of the Three Pure Ones) ascends the nine-tiered winding platform, joining the Imperial Lord of the Golden Portal (Jinque Dijun, a major immortal) in a three-month purification retreat. The transmission follows sacred covenants.

The text reveals cosmic rhythms: during the great kalpas (vast cosmological cycles), the Three Dao (likely Heaven, Earth, and Humanity) wax and wane, while Yin and Yang energies merge and part—yet all ultimately return to cyclical precision. In the era of "Tang’s succession" (possibly a specific historical period), when the yang-nine calamity (a cataclysmic tribulation) strikes, this scripture aids practitioners: through cultivating the Dadong Zhenjing, they penetrate the "hidden pass of the Feminine One" (Ciyi zhi youguan, a critical bodily locus), employ the "Eightfold Way" (badao, a meditation method) to summon perfected spirits, and study the "Golden Radiance" (jinhua, a Neidan term) in stillness chambers while reciting "Plain Numinous" (suling, likely incantations). They mobilize the Five Phases to summon souls, wear the "Golden Divine Tiger Talisman" (jinshen huwen, a protective fu), shift the positions of the Seven Stars, register their names in the Diagram of the Thearch (ditu, a roster of immortals), and establish the "Azure Register" (qinglu, a credential of spiritual attainment). Ultimately, they achieve the profound state of "jade-like embryonic purity" (baoyu xiu) and "jade-carried womb" (han yao tai), both referring to the sacred embryo formed within through practice, severing all worldly desires.

Laozi (the Later Sage Lord) maintained solitary stillness through prolonged cultivation, aligning with the natural Dao (the Way), thereby comprehending the truths of the Eight Scenes (key energy centers in the body) and attaining the profound formulas recorded in the Golden Chapters. Through special rituals, he summoned divine beings, arranged Huoluo talismans (Daoist ritual implements) in sacred spaces to command spirits, liberated seven generations of ancestors from the underworld, and dissolved the Five Sufferings and Eight Calamities (life's various hardships) in an instant.

Those who obtain this scripture can ascend to the Nine Heavens and perceive with clarity the Three Lights (sun, moon, and stars). Yet if no suitable successor is found, it is better never to transmit it at all. Those with shallow learning cannot grasp its vast and profound principles—only through dedicated contemplation can one awaken to its meaning. If cultivation accumulates like dust and sand yet misses the essence, it leads only to futile exhaustion, ultimately failing to resonate with the divine, leaving both inner and outer awareness obscured. Missing this lifetime's opportunity plunges one into the cycles of rebirth and decline. Thus, this compilation of the Jade Texts of the Supreme Sovereign (the highest celestial scriptures) is specially recorded for transmission, reserved only for the worthy—these treasured secrets form the root of ten thousand Daoist methods.

When practiced according to the explicit guidelines, numerous perfected beings (Zhenren) will oversee and protect the practitioner. But reckless disclosure or negligence invites calamities that extend even to one's ancestors. How could one not be cautious?

Regarding the Records of the Immortal Charts: These images, talismans (Fulu), and scripture illustrations descend through master-disciple lineages—secret transmissions from ancient sages and essential guides for cultivation. The body's Three Regions (upper, middle, and lower Dantian), Eight Scenes, and Twenty-Four Spirit-Deities each correspond to specific diagrams; practicing in accordance with them brings immediate resonance. Originally, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) transmitted these to Laozi, the Later Sage Lord, charging him to disseminate them across the human and celestial realms.

On the tenth day of the ninth month in the Supreme Sovereign Era (a celestial calendar whose name mortals use but scarcely comprehend), Laozi journeyed to the Western River region. As he observed the Eight Directions, he encountered Yuanshi Tianzun riding a Jade Chariot of Eight Scenes, drawn by nine-colored dark dragons, encircled by threefold radiant clouds. Immortals held ornate banners while lions and white cranes accompanied them; celestial harmonies filled the air as they descended upon the riverbank.

With reverence, Laozi bowed and inquired: "In the past, you bestowed upon me the Twenty-Four Celestial Diagrams of Jade Characters. Though I received the text, its subtleties elude me; though explanations accompany the charts, the images themselves are absent. In practice, I wander in obscurity, unable to grasp the essence. Today, meeting you fills me with inexpressible joy. I implore your grace—reveal to me the true meaning of the Great Dao."

Thereupon, Yuanshi Tianzun exhaled the Jade Talisman of Inner Vision from the Cavern of Origin (a spiritual tool for neiguan meditation)...

This passage reveals the esoteric methods of Daoist cultivation for attaining immortality. A practitioner who observes purification rituals (a spiritual practice of mental and physical cleansing) for a thousand days, fumigates their body with sacred incense, and ingests talismans (mystical inscribed paper slips used in Daoist rituals) while facing east can manifest both physical form and primordial spirit (Shen), attaining complete resolution of all doubts. Through reverently following celestial protocols, prolonged purification, and talisman ingestion, the deities of the "Three Sections and Eight Scenes" (key energetic centers in Daoist cultivation) within the body will manifest. Golden characters and jade patterns will appear shimmering in the air, revealing unobstructed clarity.

At this stage, celestial officials from the upper realms will inscribe these patterns. These include twenty-four mystical diagrams such as the "Diagram of Purification in the Eastern Well," "True Form Charts of the Five Sacred Peaks," and "Diagram of Communicating with Spirits and Refining Essence." These were transmitted by the Sage Monarch of Later Heaven (a high-ranking Daoist immortal) to exalted beings like the Supreme Perfected Queen of the Nine Lights from the Southern Extremity's Upper Origin, the True Lords of Eastern and Western Splendor, the Northern and Southern Perfected Dukes, and the Five Sacred Peak Immortals. These diagrams contain the primordial Qi of heaven and earth, mutually verified through the wisdom of various sages.

The text explains that the Dao (the Way) operates by following all things without discrimination, while sages respond according to circumstances. These scriptures, diagrams, and precepts (Jing, illustrations, and disciplinary codes in Daoism) can universally enlighten beings, delivering countless souls through emanated manifestations. Yet the essence of the Supreme Dao-body remains quiescent in non-action (Wuwei), neither born nor perishing.

The twenty-four immortal diagrams are divided into three sets of eight: upper, middle, and lower. These include the "Diagram of Purification in the Eastern Well," "True Form Charts of the Five Sacred Peaks," "Diagram of Communicating with Spirits and Refining Essence," "Diagram of Communicating with the Six Jia Spirits," "Purple Chamber Diagram of the Nine Palaces," "Primordial Diagram of Great Clarity," "Diagram of the Perfect Dao's Complete Fusion," and "Western Ascent Protective Register Diagram." Each corresponds to distinct cultivation methods such as "Subtle Spiritual Transformation," "Treading Emptiness with Nine Spirits," and "Nine Transformations of the Celestial Diagrams."

This scripture recounts the origin and significance of the Thirty-Six Sacred Scriptures of Daoism. These classics have existed since the dawn of creation, written in celestial cloud seal script (a mystical Daoist writing system), containing the secret language of the Great Brahma Heaven and the profound teachings of various sages. They serve both as instruments for comprehending the Dao (the Way) and as divine medicine for delivering sentient beings.

Collectively called the Thirty-Six Scriptures, they comprise tens of thousands of chapters when subdivided. Guarded like precious golden texts by saints and perfected beings, they form the foundation of written wisdom and the guiding principles of all spiritual methods. Later sage-kings proclaimed these imperial scriptures emerged spontaneously, recording methods for immortality and secret talismanic formulas. Originally transmitted by the Nine Heavenly Kings, they have survived countless cosmic cycles.

On the first day of the third month during the Zhonghuang era, Lao Jun (Lord Lao, one of Daoism's highest deities) commanded the Azure Lad of the Eastern Sea at the Golden Tower of the Jade Pure Heaven to compile and verify celestial writings. This resulted in 300 volumes of precious scriptures, 7,000 talismanic charts, and 9,000 jade instructions, which were entrusted to the Azure Lad for transmission to destined practitioners.

The scriptures were revealed in three historical periods:

• Shangqing (Upper Clarity) Scriptures: During the era of the Three Sovereigns of Antiquity, when humanity remained pure, Lao Jun—appearing as the "Mystic Central Master"—used twelve sections of Shangqing teachings to enlighten celestial and human realms.
• Lingbao (Numinous Treasure) Scriptures: In the middle Three Sovereigns period, Lao Jun manifested as the "Ancient Sage" to disseminate twelve Lingbao scriptures for educating and delivering all beings.
• Dongzhen (Cavern Mystery) Scriptures: During the later Three Sovereigns era when human minds became scattered, Lao Jun appeared as the "Golden Tower Emperor" to transmit twelve Dongzhen scriptures for universal salvation.

These three categories, each containing twelve scriptures, form the complete Thirty-Six Sacred Scriptures. They correspond to:

• Celestial realms: The Three Pure Ones' thirty-six heavens
• Human domains: Thirty-six emperors of the three realms
• Earthly spheres: Thirty-six earth-sovereigns of the nine subterranean layers
• Human physiology: Thirty-six bodily palaces (nine in the head, nine heart apertures, nine navel deities, and nine bodily gates)

The scriptures also resonate with thirty-six phonetic tones. Through transmitting these classics, Lao Jun became the teacher of emperors throughout history.

The Zhuangzi states: "O my Master! O my Master! You blend all things without showing cruelty, your grace extends for myriad generations yet you claim no virtue of benevolence." This reflects Zhuangzi's veneration of the Dao as his teacher. Laozi (Lao-shi) took the Great Lord of Jade Dawn (a revered Daoist deity) as his celestial master, while in the human realm he studied under Chang Zong. Even a sage like Laozi could not transcend the necessity of lineage transmission—how much more so for those who are not Laozi?

Ancient texts declare: "Affairs not modeled on antiquity cannot endure long." Those early awakened ones who comprehended past and present became true exemplars for later generations. Only with such wisdom could one cultivate the self and govern states, achieving lasting peace. Thus from the era of the Three Sovereigns and Five Emperors onward, Laozi continually manifested under different names—all to rectify the world's ways and establish transformative teachings.

During Fu Xi's reign, human hearts were simple yet lacked guidance. Appearing as Master Yu Hua, Laozi descended to teach the Yuanyang Jing, instructing people in drawing the Eight Trigrams (Bagua) and creating writing—thereby revealing the numinous Virtue (De) and classifying the dispositions of all things. By observing celestial patterns and terrestrial forms, he initiated civilization's transformative teachings.

In Shennong's era, people still lived as hunters consuming raw flesh and blood. Manifesting as Master Da Cheng, Laozi transmitted the transformative ways of the Yuanjing Jing: teaching grain cultivation to replace hunting, and blending herbs to cure illness. Through tasting hundreds of plants, he discovered the Five Grains—mulberry yielding millet, willow yielding rice, elm yielding glutinous millet, locust yielding beans, peach yielding wheat, apricot yielding barley, and brambles yielding hemp. With abundant harvests, people ceased hunting animals. Laozi taught discernment of good and evil, preserving life by avoiding flesh-eating karma, thus establishing the principle of valuing life.

Under Zhu Rong's rule, people suffered illness from consuming raw cold food without fire. As Master Guang Shou, Laozi taught the calming methods of the Massage Tongjing Jing, instructing in fire-drilling and pottery-making to transform dietary habits, bringing health and longevity. From this originated the art of ceramics.

After Fu Xi, Laozi continued manifesting to establish rituals and music distinguishing noble and humble, creating garments to signify social status...

This passage recounts the story of the Yellow Emperor seeking teachings on governing the nation and cultivating the self from Guangchengzi (an incarnation of Lord Lao). Initially, the Yellow Emperor inquired about harnessing the essence of heaven and earth to nourish crops and harmonizing yin-yang to sustain the people, but Guangchengzi criticized him for focusing only on material appearances. Later, the Emperor changed his attitude and humbly sought instruction again, this time on self-cultivation and longevity.

Guangchengzi taught: The supreme Dao is profoundly mysterious, with its essence lying in maintaining a state of emptiness and stillness. One must neither fixate on what is seen nor heard, but instead stabilize the spirit (Shen) so the physical form naturally attains tranquility. Avoid exhausting the body and disturbing the vital essence (Jing), for only then can longevity be achieved. When the eyes don't cling to sights, the ears don't grasp at sounds, and the mind doesn't cling to knowledge, the spirit can properly guard the physical form. Carefully preserve your inner awareness while closing off external senses, as excessive pursuit of knowledge brings harm. Guangchengzi promised to guide the Emperor to comprehend the Dao's origin—ascending to the luminous source of supreme yang (the highest yang realm) while descending into the mysterious gate of profound darkness (the gate of subtle obscurity).

The phrase "deep and unfathomable" describes the inscrutable nature of the Dao, while "embracing the spirit through stillness" represents a crucial Daoist cultivation method—achieving peace of body and mind through inward focus. This dialogue embodies the core Daoist principle of "clarity, stillness and non-action" (Wuwei), emphasizing that inner cultivation surpasses external governance in importance.

This scripture recounts the story of the Yellow Emperor seeking the Dao from Guangchengzi, and his subsequent ascension to immortality.

Guangchengzi told the Yellow Emperor: "Heaven and earth follow their own patterns, yin-yang hold their profound mysteries. Guard your body with care, and all things will naturally flourish. I maintain harmony by holding fast to the 'One' (the origin of Dao), thus after cultivating myself for twelve hundred years, my form has never aged." Hearing this, the Yellow Emperor bowed reverently, proclaiming Guangchengzi to be the embodiment of Heaven itself.

Guangchengzi continued his teachings: "The ten thousand things are boundless, yet people believe they have limits; the ten thousand things are unfathomable, yet people think they can be fully grasped. Those who attain the Dao may become enlightened rulers, while those who lose it will return to dust. All things are born from earth and return to earth. I shall enter the 'Gate of Infinity' and wander the 'Fields of the Limitless,' shining with the sun and moon, existing as long as heaven and earth. When all others perish, I alone remain."

The Yellow Emperor practiced these teachings diligently, bringing great order to the world. Later at Mount Qingqiu, he encountered immortal sages including Master Zifu, the True Man of Zhonghuang, and Lord Dawei, from whom he received authentic transmissions. After casting a sacred tripod at Mount Jingshan, the Yellow Emperor ascended to heaven astride a dragon in broad daylight, accompanied by seventy-two ministers.

Hunyuan (referring to Laozi) further expounded the Daijie Jing (Scripture of Daoist Precepts) to the Yellow Emperor, transmitting it to three disciples: Tianlao, Limu, and Fenghou. The Queen Mother of the West presented the Yellow Emperor with five jade statues, said to be sacred images of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), along with transmitting the Diagram of the True Forms of the Two Principles. The Yellow Emperor enshrined these sacred images in a high observation platform (the precursor to Daoist temples), offering precious incense day and night—so sacred that even empresses and ministers were rarely permitted to view them. The platform was perpetually wreathed in auspicious clouds and extraordinary fragrances, giving rise to the term "daoguan" (Daoist temple).

The Yellow Emperor established over three hundred mountain retreats and detached palaces across sacred sites nationwide, converting them all into Daoist temples, each staffed with seven practicing Daoists. Across different eras, Laozi (Lord Lao) descended multiple times as teacher to emperors: during Emperor Zhuanxu's reign he manifested as Red Essence Master (Chijingzi), transmitting the Scripture of Subtle Words at Mount Heng to teach loyalty and harmony; during Emperor Ku's reign he appeared as Master Lutuzi, delivering the Yellow Court Scripture by the river to instruct in purity and peace; and he also descended as teacher during Emperor Yao's reign.

When Wuchengzi (one of Lao Jun's incarnations) resided on Mount Guye, he served as Emperor Yao's teacher, imparting to him the Classic of Governance Through Separation and Union (Zhengshi Lihe Jing), which taught principles of incorruptible and prudent statecraft. By Emperor Shun's era, Lao Jun manifested again as Yinshouzi in the Heyang region, transmitting the Classic of the Dao and Virtue (Daode Jing) to Shun, instructing him in governance through alignment with nature's flow and the practice of Wuwei (non-action). These two foundational texts—the Zhengshi Lihe Jing and Daode Jing—thus entered circulation from these sacred transmissions.

During Xia Yu's reign, Lao Jun took the name Zhenxingzi and dwelled on Mount Shang, bestowing upon Yu the Classic of Virtuous Precepts (Dejie Jing) to guide his diligent and frugal administration. Concurrently, he conferred upon Yu the Numinous Treasure Five Talismans (Lingbao Wufu)—Daoist ritual documents for summoning spirits—granting him esoteric methods to enlist celestial and chthonic beings in flood control. Empowered thus, Yu succeeded in dredging the Nine Rivers, channeling a hundred waterways, and ultimately restoring all rivers to their proper courses to the sea.

When Shang Tang ruled, Lao Jun manifested as Xizezi on Mount Fan, transmitting the Classic of Longevity (Changsheng Jing) to instruct the emperor in governance rooted in reverence and benevolence. Tang embodied these teachings so profoundly that he treated his people as extensions of himself, extending compassion even to insects. Later, in the 18th year of King Yangjia's reign (corresponding to the Gengshen year), the Supreme Lord Lao (Taishang Laojun) descended again—this time astride nine divine dragons—to materialize in multiple forms at Qurenli Village, Laixiang, Ku County (modern Bozhou, Chu territory). There, he entered the womb of the Mysterious Jade Maiden (Xuanyao Yunü), the Daoist venerated Holy Mother.

Lao Jun gestated for eighty-one years until his birth on the 15th day of the second lunar month in the Gengchen year (9th year of Emperor Wuding's reign). Emerging with snow-white hair, the infant immediately walked and spoke, pointing to a plum tree (李 li) to indicate his surname—hence the name "Laozi" (Old Master/Old Child). Attendants remarked that he appeared ill at birth (though this was in truth the numinous manifestation of a sage's extraordinary nature).

This scripture primarily recounts the miraculous birth of Laozi (Lord Lao), the progenitor of Daoism, along with related cultivation methods.

It first mentions how Daoism transmits hundreds of medicinal formulas and secret teachings, instructing humanity in cultivation techniques involving the "Three Lights" (sun, moon, and stars) and the "Three Primes" (heaven, earth, and water), as well as health-preserving methods based on the "Five Phases" (Wood, Fire, Earth, Metal, Water) and the "Five Sprouts" (the true Qi of the five viscera). These methods of internal (Neidan) and external alchemy (Waidan) can stabilize the physical form, nurture the spirit (Shen), and ultimately lead to immortality, transcendence beyond the three realms, and ascension to the nine heavens. The text cites an inscription by Bian Shao, praising the cultivator's ability to maintain emptiness and stillness while embracing humility.

It then details the miraculous omens accompanying Laozi’s birth. Ancient sages were often born under extraordinary celestial signs, such as encircling lightning or divine dragons playing at the gate. Laozi descended in the seventeenth year of King Yangjia of the Shang Dynasty (the Gengshen year), manifesting through twenty-one auspicious events. Among the most wondrous was the Dao itself transforming into a five-colored jewel, riding a chariot drawn by nine dragons into the mouth of the Mysterious Jade Maiden. She carried the child for eighty-one years (symbolizing the ultimate Yang number, nine times nine), during which her appearance never aged and her spirit remained serene. To this day, the "Meteor Platform" at Tianjing Palace in Chengfu County, Bozhou, preserves the site of these events.

These accounts are clearly recorded in the Daoist canon (Daozang) and the biographies of earlier sages, providing reliable evidence for later generations. Laozi’s descent into the world was an act of compassion, as he took form to save sentient beings during an era of moral decline.

This passage describes the miraculous phenomena accompanying the birth of the supreme Daoist deity Lord Lao (Laozi). In the ninth year of the Gengchen cycle during King Wuding's reign of the Shang dynasty, Lord Lao descended to earth in an extraordinary manner unlike ordinary human birth.

Though his mother was pregnant, Lord Lao emerged by splitting open her left armpit. The moment he was born, he took nine steps, with each step producing a lotus blossom beneath his feet, filling the earth with fragrance. On that day, the sunlight shone with exceptional brilliance while the moonlight appeared extraordinarily pure, the seven stars shone brightly, auspicious clouds enveloped the courtyard, divine beings from all directions stood guard, and celestial maidens attended the birth. His mother had been holding onto a plum tree branch when Lord Lao suddenly manifested.

At that moment, ten thousand cranes circled in the sky while nine divine dragons sprayed water to bathe the newborn. The places where these dragons emerged formed nine wells that still exist today at the Taiqing Palace in Bozhou's Weizhen County. Remarkably, drawing water from any one well causes the waters in all eight others to ripple simultaneously.

Upon birth, Lord Lao raised his left hand toward heaven while pointing his right hand toward earth, declaring: "Between heaven and earth, only the Dao is most venerable. What joy can worldly sufferings bring?" Moved by compassion for humanity's straying from the true path and the difficulty of spreading the Great Dao, he deliberately descended to the human realm, manifesting these wondrous signs to awaken deluded beings and guide them toward faith and realization of the Great Dao.

To elucidate the wondrous path of longevity, Lord Lao personally refined the Golden Elixir (Jindan) and encouraged cultivation. The palace still preserves the well and cypress trees he used for alchemical practices. He taught that cultivation requires both internal and external refinement—forging the Golden Elixir while cultivating true Qi (primordial energy). The Hall of Emptiness (Xuwu Tang), where generations practiced, remains preserved to this day.

The place where Laozi (revered in Daoism as "Lord Lao") practiced cultivation is still preserved today. Chapter 15 of this scripture explains that by practicing this profound Daoist method, one is certain to ascend and become an immortal. When Laozi achieved complete perfection in his cultivation, he ascended to heaven riding a white deer in a light and ethereal manner. The palace still retains a cypress tree bearing the deer's hoofprints—the very spot where he ascended—and this tree remains standing to this day.

Chapter 16 records the exact time of Laozi’s birth as the ninth year of King Wuding of the Shang Dynasty (1250 BCE), on the fifteenth day of the second lunar month in the Gengchen year. Chapter 17 states that the birthplace was in Ku County (named for its city wall’s shape) of the ancient Chu State, specifically in Qurenli of Laixiang (named after its waters), located west of nine ancient wells and beside Ling Stream. Originally called Ku County, it was renamed Guyang County during the Han and Wei dynasties, then Zhenyuan County in the first year of the Qianfeng era (666 CE) of the Tang Dynasty. In the second year of the Zhonghe era (882 CE), it was elevated to a "Red County" (highest administrative rank) and is now known as Weizhen County.

Chapter 18 describes how Laozi grew to a height of nine chi (approx. 2.1 meters) within nine days of birth, possessing seventy-two immortal marks and eighty-one exquisite features: special patterns on his hands and feet ("treading five and grasping ten"), elegant eyebrows, a broad forehead with a square mouth, three depressions in his skull, and a forehead as full as the sun and moon—all hallmarks of a great sage’s appearance.

Chapter 19 recounts that Laozi’s mother (the Holy Mother) ascended to heaven in broad daylight after giving birth, riding a celestial jade carriage (Eight Scenes Jade Chariot) escorted by immortals. The Tang Dynasty posthumously honored her as "Heavenly Empress of Prior Heaven." North of the Taiqing Palace in Weizhen County stands the Dongxiao Palace dedicated to her, while another temple resides on the Ascension Platform of Louguan Terrace.

Chapter 20 notes that after Laozi’s ascension, successive emperors revered his sacred traces: King Mu of Zhou, Qin Shi Huang, Emperor Huan of Han, and Emperor Wen of Sui all built temples and commissioned scholars to erect commemorative steles. The stele by Bian Shao of the Han Dynasty and that by Xue Daoheng of the Sui Dynasty survive to this day.

Chapter 21 explains the origin of Laozi’s name: Lord Lao gestated for eighty-one years in an immortal womb before birth, emerging with white hair ("born with a hoary head"). When his mother devised a title for him, she wished to use "Lao" (for his aged appearance) yet also "Zi" (as a newborn), ultimately combining them as "Laozi." This carries three profound meanings: first, the sage’s birth differed from ordinary humans; second, the Dao operates contrary to worldly norms—while mortals age from youth, Lord Lao first manifested an elder’s form before returning to childlike purity, symbolizing transcendence of form to return to the source; third, "Lao" (elder) signifies the authority to assess the merits and faults of all beings.

This passage explains the origin and meaning of the title "Laozi." The name "Laozi" (the human incarnation of Lord Lao, the supreme deity in Daoism) carries several significant implications:

First, the character "Lao" (老) represents the end of all things, while "Zi" (子) symbolizes their beginning. Laozi manifested in this "end-before-beginning" sequence to teach humanity how to return to youthful vitality through Dao cultivation. This directly contrasts with ordinary human life's "beginning-before-end" sequence.

Secondly, "Lao" refers to his white-haired appearance at birth, while "Zi" was a common honorific for male scholars in antiquity—just as Confucius (Kongzi) and Mencius (Mengzi) were named. However, the Xu Jue (序诀) specifically clarifies that the name "Laozi" existed before the formation of heaven and earth, not merely derived from his aged appearance at birth.

Regarding Laozi's historical period, the text corrects the common misconception that he lived during the Zhou dynasty. In truth, he descended during the Shang dynasty's Wuding reign (Gengchen year, circa 1250 BCE), serving as court historian for Kings Wen and Wu of Zhou. After Qin Shi Huang's book burning, this history became obscured, leading to the erroneous Zhou dynasty association. Multiple Daoist scriptures—including the Guan Yin Lao Jun Ben Ji (关尹老君本纪), Lou Guan Nei Zhuan (楼观内传), and Lie Xian Zhuan (列仙传)—explicitly record Laozi's Shang dynasty manifestation.

The passage also mentions Laozi's miraculous birth—"entering Lady Li's womb and emerging from her left armpit"—a divine birth narrative common in hagiographies of Daoist saints, highlighting their transcendent nature.

This passage primarily explains the origin of Laozi's (Lord Lao's) surname "Li" and his ancestral lineage. According to historical records like the Inner Biography of Lord Lao, Laozi was born beneath a plum tree (李 li), hence adopting "Li" as his surname—the most widely accepted account.

The text further traces the Li family's origins: The descendants of Emperor Zhuanxu included Daye, who fathered Nüwa. Nüwa married a daughter of the Youqiao clan and, through moonlight's mystical influence, conceived Gao Yao (also known as Jiuyou). Gao Yao's descendants, including Boyi, served for generations as judicial officials (士师 shishi). By the time of Li Cheng, the family fled the tyranny of the Xia dynasty's King Jie to the ruins of Yihou, where they adopted the surname "Li" after eating plums (李 li). This lineage continued for five generations down to Qianhui (Lingfei), spanning roughly 250 years—equivalent to the reigns of 18 Shang dynasty rulers from Tang to Yangjia.

Lingfei's wife, the Mysterious Jade Maiden (玄妙玉女 Xuánmiào Yùnǚ), conceived Laozi (Lord Lao) after being mystically touched by sunlight—an alternate account of his birth. Additionally, the Basic Annals records that Laozi could speak at birth, pointing to the plum tree and declaring it his surname. The Biography of Master Louguan adds that Laozi's birth occurred after the Holy Mother (圣母 Shèngmǔ) grasped a plum branch, whereupon she was instructed that "Li" would be his surname.

The text clarifies that the ancient state of Chen mentioned here predates the Zhou dynasty's enfeoffment of Chen to Duke Hu Man (胡公满 Húgōng Mǎn). Originally established by descendants of Taihao (大皥 Tàihào), this earlier Chen state was later destroyed by the Zhou before being granted to Shun's descendants.

These varying accounts, preserved in classical texts, highlight the sacredness of Laozi's ancestral heritage. Notably, the "Holy Mother" referenced here is none other than Laozi's mother, the Mysterious Jade Maiden.

According to the Records of the Mysterious (Xuanzhong Ji), during the Shang dynasty, Li Lingfei and his father practiced the Dao of longevity through family transmission. His father, Li Qingbin, lived to over a hundred years of age while maintaining a youthful appearance and often traveled among the Five Sacred Mountains. One day, beneath the Cloud-Dragon Mountain where he resided, he ascended to immortality in broad daylight. Deeply inspired by his father’s ascension, Li Lingfei withdrew from worldly affairs to devote himself wholly to cultivating the Great Dao (Da Dao). He married the daughter of the Yin family from Tianshui and settled in Laixiang.

His wife once dreamed during a daytime nap that the sky split open for several zhang (a unit of length), revealing a host of immortals holding up the sun. After a long while, she saw the sun gradually shrink and descend from the heavens, transforming into a five-colored jewel the size of a pellet. In her dream, she swallowed the jewel and thus became pregnant. After carrying the child for eighty-one years, her appearance grew even more youthful, remaining like that of a maiden. Li Lingfei also lived to over a hundred years before ascending to immortality. Shortly after the birth of Lao Jun (i.e., Laozi), a five-colored cloud chariot arrived to welcome them in their ascension.

Another account from the Inner Biography of the Mysterious Jade Maiden (Xuanmiao Yunü Yuanjun Neizhuan) states that Lao Jun is the supreme among immortals in the celestial realm and the master of all teachings in the human world. He began guiding sentient beings countless eons ago, eternally abiding in non-action (Wuwei). For this reason, the Celestial Worthy (Tianzun) and the Dao Lord (Daojun) bestowed upon him the revered title "Lao Jun," a name that existed even before the "Five Beginnings" (Wutai, the five stages of cosmic formation in Daoism). Although Lao Jun has manifested throughout history as a teacher to emperors, he had never before descended to be born in the mortal world. On this occasion, he commanded the Mysterious Jade Maiden (Xuanmiao Yunü) to descend from the Nine Heavens, incarnating as the daughter of the Yin family of Tianshui, who married Li Lingfei. While the Jade Maiden slept during the day, Lao Jun rode the essence of the sun (Rijing), harnessed nine dragons, and transformed into a five-colored flowing pearl that entered her mouth to conceive. After his birth, Lao Jun pointed to a plum tree (Li) and declared, "This shall be my surname." In the mortal world, he bore nine names: the first was Er, styled Boyang; the second was Ya, styled Bozong; the third was Zhong, styled Boguang; the fourth was Shi, styled Menggong; the fifth was Zhong, styled Ziwen; and the sixth was Ding.

This passage primarily recounts the sacred origins and characteristics of Lord Lao (Taishang Laojun), one of the highest deities in Daoism. Lord Lao possesses nine distinct titles, such as Yuanyang, Yuanzi Boshi, and Xianzi Yuansheng, along with either thirty-six or seventy-two appellations—the exact number remains difficult to fully document. He can transform into seventy-two different forms and embody eighty-one sublime virtues, much like the sun, earning him the epithet "the Sage among Sages, the True among the True."

Lord Lao’s mother, known in the celestial realm as the Mysterious Jade Maiden (Xuanyao Yunü, symbolizing the divine feminine mystery), was revered as the Great Primordial Sovereign (Taiyi Yuanjun, a major Daoist goddess) after giving birth to him. She imparted to Lord Lao the essential teachings for guiding humanity, including the practice of the Nine Chambers and Three Ones (a Daoist cultivation method), precepts on good and evil, medicinal prescriptions for healing, guidelines for purity in practice, and methods of alchemy (Neidan and Waidan). Although Lord Lao, as the supreme deity, inherently needed no instruction, this transmission ritual served to uphold the tradition of master-disciple succession.

When Lord Lao completed the transmission of the Dao’s teachings, a magnificent celestial spectacle unfolded: divine music resounded through the heavens, auspicious clouds filled the skies, and countless immortals arrived in the Nine-Light Eight-Splendor Treasure Chariots (the ornate vehicles of Daoist deities) to escort the Great Primordial Sovereign back to the Jade Clarity Heaven (Yuqing Tian, one of the Three Pure Realms). During the Tang dynasty, she was honored with the title "Primordial Empress of Heaven" (Xiantian Taihou).

The text also notes that among the various accounts of Lord Lao’s birth, the most credible dates it to the reign of King Wuding of the Shang dynasty, while other accounts are largely erroneous. Finally, it lists the extraordinary physical marks of ancient sages: Fuxi had a serpent’s body, Shennong bore an ox’s head, Emperor Yao possessed eight-colored eyebrows, and Emperor Shun had double pupils—all distinctive signs of great sages. Yet Lord Lao’s birth was even more mystically unique, surpassing all ancient and contemporary sages, as the ancients said, "Only with an extraordinary person can there be extraordinary deeds."

Through its depiction of Lord Lao and his mother’s divine attributes and deeds, this passage illustrates Daoism’s veneration of its highest deities, emphasizing their transcendent sacredness and their role in guiding humanity beyond ordinary understanding.

This passage meticulously describes the sacred physical characteristics of Daoism's supreme deity, the Most High Lord Lao (Laozi), comprising seventy-two extraordinary features and nine special auspicious traits, collectively known as the Eighty-One Marks of Excellence.

Lord Lao's perfectly rounded head symbolizes the celestial vault, with a crown rising like Mount Kunlun and prominent jade occipital bones. His snow-white hair resembles crane feathers, and he stands over seven feet tall. He possesses tiger-like whiskers and dragon-like beard threads, both white as silk, with emerald-green eyebrows shaped like the Big Dipper and a five-inch purple hair between them. His ears lack distinct contours but contain three orifices each, and his cranial dome is high, flat, and substantial. His eyes shine with river-like clarity, the whites tinged with violet, featuring square pupils that gleam brilliantly, centered with green patterns.

His nose stands straight as cut bamboo, while his mouth forms a perfect square like the sea, with vermilion lips red as cinnabar. His breath carries a purple hue with orchid fragrance. Forty-eight silver-strong teeth align like arranged shells, and his broad tongue displays embroidered patterns, producing jade-sweet saliva. His voice rings clear as jade striking gold. Full cheeks complement a level chin, while three vertical creases mark his forehead extending to the heavenly court.

More wondrous bodily marks include: three neck creases, arms extending past knees, cross-patterned palms, and jade-like nails. His back bears the River Chief constellation pattern, his chest shows reclining bones, and his heart contains nine orifices. A one-inch deep navel rests above soft abdomen, while square feet tread the Dharma Wheel (symbolizing Dao's operation), with toes displaying Qian-Kun (Heaven-Earth) patterns. His entire body emits fragrance at twelve feet tall, moving with tiger's stride and dragon's gait.

The nine special excellences include: Azure Dragon guarding his left, White Tiger accompanying his right, Vermilion Bird crowning his head, and Black Tortoise beneath his feet (Four Symbols protection). His diamond-indestructible body bears ruby-like complexion, crowned by five-colored halo and purple clouds, with sacred script manifesting on his chest.

The passage concludes with Sima Jizhu's (Han dynasty Daoist figure) profound observation: Those with lofty Dao-De (Virtue of the Way) remain naturally serene, whereas excessive power brings peril. Just as Confucius served as a minister and Liu Bang as a village head, true world-embracing minds never fuss over status. To resent humble positions by comparing with the powerful only invites self-humiliation.

This passage recounts the manifestations and deeds of Laozi (Lao Shi) across different dynasties. During the tyrannical reign of King Zhou of Shang, Laozi descended upon the southern slopes of Mount Qi riding the Wind Chariot, with the Wind God clearing his path and Pengzu (the legendary immortal who lived eight hundred years) in attendance. When Lord Xibo (King Wen of Zhou) learned of this, he appointed Laozi as the Shouzang Shi (Keeper of Archives), during which time Laozi composed the Chijing Jing (Scripture of Crimson Essence) to teach the principles of benevolence and propriety along with Zhou rituals.

After King Wu of Zhou overthrew the Shang dynasty, Laozi assumed the name Yuchengzi and served as Zhuxia Shi (Grand Historian), composing the Xuanji Jing (Scripture of the Jade Pivot) and transmitting Daoist methods to the Duke of Zhou. During King Cheng's reign, he was known as Jingchengzi, and under King Kang as Guo Shuzi, consistently assisting the Zhou court from humble positions. By King Zhao's era, Lord Lao (Taishang Laojun, i.e., Laozi) was commanded to journey westward to spread teachings, bequeathing the Daode Jing in two scrolls to Yin Xi (Master Guanyinzi) before his departure.

Since the era of the Three Sovereigns and Five Emperors, Laozi had manifested in various forms across lands, dispersing the seventy-two primordial Qi (the fundamental energies constituting all things in Daoist cosmology) and imparting essential cultivation techniques, enabling practitioners to attain longevity. Yet from the dawn of creation to the end of cosmic cycles, Laozi's appearances and disappearances transcend ordinary comprehension.

The text emphasizes: when governance is enlightened, sages manifest to assist; when chaos reigns, they withdraw into seclusion—a timeless principle among the wise. The truly realized (Broad and Great Perfected Ones) transcend life and death, coexisting with heaven and earth, merging with divine luminosity, roaming freely while mastering the workings of creation. In concealment, they encompass the cosmos; in manifestation, they respond to all phenomena. Some question why Laozi's highest official post was merely Zhuxia Shi, but this reflects worldly myopia. As Zhuangzi (the Perfected of Nanhua) stated: "The essence of the Dao cultivates the self; its remnants govern the state; its dregs order the world." Sages understand self-cultivation as the root, treating the physical form as a temporary abode—thus advancing or retreating with effortless ease, never straining after worldly gains.

A final note records: in the twenty-first year of King Zhou's reign (Dingmao year), Laozi dwelled south of Mount Qi as Shouzang Shi; after King Wu's conquest, he became Zhuxia Shi. This history demonstrates that true sages remain indifferent to rank, teaching beings through responsive transformation as circumstances allow.

This passage recounts the story of Laozi (Lord Lao) testing his attendant Xu Jia as they departed west through Hangu Pass.

In the twenty-fifth year of King Zhao of Zhou's reign, on the twenty-ninth day of the fifth month, Laozi left the Zhou dynasty riding in an ox-drawn cart, with Xu Jia as his driver. According to the Records of Zhou's Green Goat Palace, Laozi had previously served as the Archivist of the Zhou royal library (equivalent to a national librarian) before resigning to live in seclusion. He traveled eastward away from the court and then westward through Hangu Pass, accompanied by both a green ox-drawn carriage and a white phoenix-drawn chariot, with Xu Jia acting as charioteer. Yin Xi, the guardian of Hangu Pass, sensed the arrival of a sage.

To test Xu Jia, Laozi told him: "I am journeying to the western regions. Serve as my driver, and I will pay you one hundred coins daily. Upon my return, I will settle the full amount in gold." When they reached Hangu Pass, Laozi instructed Xu Jia to pasture the green ox in the wilderness, then conjured a beautiful woman from auspicious grass to tempt him. Xu Jia, entranced, reasoned that Laozi would never return from the distant deserts and thus broke their agreement, approaching the pass guardian to demand his wages.

Laozi said: "You have followed me for over two hundred years. By our contract, I owe you 7.2 million coins. Moreover, your natural lifespan had already ended—it was I who revived you using the Tai Xuan Life Talisman. Have you forgotten?" As he spoke, the talismanic spell flew from Xu Jia’s mouth back into Laozi’s hand, and Xu Jia immediately collapsed into a pile of bones. Moved by pity, Yin Xi repaid the wages on Xu Jia’s behalf and begged Laozi to restore him. Laozi reactivated the talisman, reviving Xu Jia once more. He remarked: "I shall not hold this against you, but your breach of contract demonstrates how the Dao’s law follows nature (Dao fa ziran)."

(Note: The Tai Xuan Life Talisman is a Daoist fu (talisman) with power to resurrect the dead; "Dao fa ziran"—"The Dao follows nature"—is a core tenet of the Daode Jing, denoting the Dao’s operation in accordance with natural principles.)

Laozi (venerated in Daoism as "Taishang Laojun") said to his attendant Xu Jia: "It is time for you to depart." He prepared to dismiss him with payment. Xu Jia immediately knelt and kowtowed, weeping bitterly: "By your sacred grace, my sins were forgiven and this withered bones have seen daylight again. This kindness is engraved in my heart—I wish to follow you forever." Yet Laozi ultimately did not consent.

Regarding the trials of Dao cultivation: The treachery of the human heart is more perilous than mountains and rivers; its complexity surpasses even deciphering celestial phenomena. Ancient masters of the Dao typically subjected seekers to twenty-five trials to test whether their inner and outer selves were aligned. Even if one appeared diligent in practice, if their heart remained unrighteous, they still had to pass these trials before receiving the true teachings. The methods of Laozi and Zhuangzi were no exception—if one only grasped theories without genuine inner realization, they could never attain the supreme state of "seeing the solitary" (Dongjian, the insight of singular truth). Confucius likewise told his disciples: "Before I praise anyone, I must first test them"—how much more so for the profound arts of immortality?

According to the Inner Biography: In the twenty-fifth year of King Zhao of Zhou (516 BCE), in the fifth month, Laozi left the Zhou capital to live in seclusion, intending to journey west to the deserts to teach foreign tribes. At that time, an auspicious purple cloud drifted westward past Hangu Pass. The pass official Yin Xi, skilled in celestial divination, foresaw the arrival of a sage and thus purified himself through fasting and ablutions, burning incense and sweeping the road in preparation. On the twelfth day of the seventh month, Laozi arrived in a blue ox-drawn carriage, driven by Xu Jia and accompanied by figures like Master Wuji and Master Guiguzi. Yin Xi had earlier instructed the guard Sun Jing: "If someone of extraordinary bearing attempts to pass, you must stop them." Indeed, on that day, an elder with white hair hanging past his ears arrived in an ox cart. When the guard reported this, Yin Xi exclaimed in excitement: "The sage has come!" He swiftly donned court robes and went forth to greet him with the grand bow of a disciple.

Laozi (revered in Daoism as "Lord Lao") faced three earnest requests from Yin Xi, the Guardian of the Pass, each time humbly declining—a test of Yin Xi's sincerity. When first asked to stay, Laozi called himself a "poor and lowly old man," claiming his home lay east of the pass and his fields west, merely passing through and unworthy of such hospitality. This was the first trial.

When Yin Xi pleaded again, Laozi explained he was journeying west to teach ("enlighten the lands of India"), where an ancient sage (referring to the Buddha) excelled in the way of Wuwei (non-action) and eternal existence, and that he intended to transmit Daoist scriptures there. Unshaken, Yin Xi persisted—marking the second test.

The third time, Yin Xi revealed his insight: observing celestial signs, he noted how the "Star of Heavenly Principle" had moved westward past the Pleiades the previous October, and how that autumn, the true Qi (primordial energy) from the southeast had flowed west like dragons and snakes—all omens of a sage's arrival. Trained since youth in astrology and prophetic texts, he knew these signs never erred, so he had waited day and night.

Seeing Yin Xi pass all three trials, Laozi finally smiled in approval: "I tested you because your bond with the Dao was clear. You understand me, and I now understand you." Only after this threefold exchange did Laozi accept the invitation. Later, the Four Recluses (Sihao) reflected that Laozi and Yin Xi’s meeting, though seemingly chance, was preordained. Laozi’s deliberate humility served to teach the virtue of modesty. Thus, Guardian Yin Xi prepared a seat for him at the official lodge.

This passage recounts the story of Yin Xi (a key figure in Daoism) becoming Laozi's disciple. Yin Xi paid homage to Laozi as his teacher, facing northward in reverent service. Laozi asked him, "Do you wish to propagate the great Dao in the world?" Overjoyed, Yin Xi replied, "As the great sage is about to withdraw into seclusion, I humbly beg you to compose writings for me." Thereupon, Laozi transmitted to Yin Xi the two parts of the Daode Jing (Classic of the Way and Virtue), which Sima Qian recorded in the Records of the Grand Historian as "over five thousand characters."

The text compares various schools of thought: the theories of the Yin-Yang school are convoluted and confusing; Confucian teachings are broad yet induce excessive deliberation; Mohist principles advocate austerity but harm innate nature; the School of Names employs ornate rhetoric lacking substance; while Legalism is harsh and devoid of compassion. Only Laozi's teachings are honored as the great Dao, advocating wuwei (non-action, a core Daoist practice) to unify the spirit and align actions with natural principles, thereby fully nourishing all things. This Daoist method adapts with changing times, harmonizing with the transformations of phenomena—applicable everywhere, its essentials simple and easy to grasp, requiring little effort yet yielding abundant results. Though its practice is straightforward, its profound meaning remains difficult to fully comprehend. Rooted in emptiness (xu) and employing natural responsiveness as its method, it has no fixed form yet addresses the true nature of all things, neither rushing ahead nor lagging behind—thus it becomes the sovereign of the myriad beings. Hence, people often first revere the teachings of the Yellow Emperor and Laozi before discussing the Confucian Six Classics, reserving their highest praise for Daoism as the most sublime.

Hangu Pass (located in present-day Lingbao City, Henan Province) was a pivotal site in Laozi's westward journey. During Emperor Xuanzong's Tianbao era of the Tang dynasty, the discovery of a numinous talisman here led to its renaming as Lingbao County. Emperor Zhenzong of the Song dynasty composed an inscription and preface for Hangu Pass, stating that the sage's intention has no fixed bias, and his divine transformations alternate between concealment and manifestation. When a sage's achievements shine brightly, the people revere him. Hangu Pass marks the route of Laozi's westward ascension to immortality: he carried the true Dao within, his virtue luminous, spreading teachings through his writings. Having served as the Archivist of the Zhou dynasty to cultivate his true nature, he later journeyed beyond the shifting sands to conceal his traces. Confucius once sought his guidance on rites, receiving subtle instruction; Yin Xi received transmission of his classics, experiencing the pure Dao-Qi (a Daoist technical term referring to primordial vital energy). These deeds are recorded in texts, transmitted to later ages. As for Laozi's divine nature—coextensive with heaven and earth—his Daoist methods reach such profound mystery they defy complete verbal expression. Traversing the outskirts of Mount Hua and the reaches of the Yellow River, the tracks of his immortal carriage seem still visible where it passed. Establishing this pass demonstrates the strategic importance of Mount Xiao and Hangu, while recording these sites manifests Lingbao's auspicious signs. Though Laozi has departed, his teachings endure; though eras change, this sacred place remains eternal. The emperor reverently sacrifices to the earth deity, inspecting the site seasonally, forever admiring Laozi's demeanor of deep stillness and consistently following wuwei principles in governance, emulating this master. To propagate Laozi's way of clarity and stillness, this stele inscription declares: The ancestor of teachings concealed the true Dao, his divinity rivaling the soaring dragon. We shall follow his divine wanderings, uniting with the silent Way.

This passage recounts the legendary transmission of the Daode Jing (Scripture of the Dao and Its Power) by Laozi (Lord Lao) to Yin Xi, the Guardian of the Pass. Yin Xi, a high official of the Zhou dynasty stationed at Hangu Pass, possessed extraordinary signs from birth—his mother dreamed of heavenly lightning encircling her body during pregnancy, and at his birth, his eyes shone with sunlight-like radiance. A master of astronomy and geography, Yin Xi could perceive the transformations of spirits and ghosts, maintaining a magnanimous character unconstrained by worldly formalities.

While serving at Hangu Pass, Yin Xi often gazed skyward with aspirations of transcendence. Before Laozi's arrival, he observed purple clouds drifting westward from the east, foreseeing the approach of a perfected being (zhenren) who had attained the Dao. He ordered the pass cleaned and incense prepared in anticipation. On the twelfth day of the seventh lunar month, Laozi arrived riding a green ox. Yin Xi reverently knelt in welcome, attending to Laozi's ablutions and purification rituals while humbly seeking instruction. After months of inquiring about the Dao, by the twenty-fifth day of the twelfth month, Yin Xi resolved to resign his post and follow the sage.

When Laozi journeyed westward toward the desert, Yin Xi begged to accompany him. Laozi cautioned: "You have not yet attained the Dao and would struggle with the harsh customs of the western frontier. Only through genuine comprehension of the Great Dao's essence can one adapt to all circumstances." The text specifically notes the inscription of these teachings on stone steles during the third year of the Dazhong Xiangfu era (1010 CE), emphasizing how Laozi's wisdom—like the Yellow Stone Elder's transmission of the Plain Book to Zhang Liang, which aided the Han dynasty's founding—holds enduring value for governing states and cultivating personal virtue.

This scripture recounts the story of Yin Xi (disciple of Laozi) achieving Daoist perfection through cultivation. Laozi instructed Yin Xi: "If you can purify your mind of distractions, maintain clarity and stillness, and devote yourself to practice for one thousand days, you will find me at the Green Goat Market in Chengdu." Having spoken these words, Laozi ascended gradually into the heavens, transforming into the Celestial Emperor (a revered Daoist deity) who resides in the Great Subtlety Palace.

Yin Xi faithfully followed these teachings and began secluded cultivation. Severing all worldly connections, he devoted himself to studying Daoist scriptures and sustained his practice for the full thousand days. During this period, he attained the state of "Threefold Unity" (the unification of Jing [essence], Qi [vital energy], and Shen [spirit]), opened the "Nine Palaces" (nine vital acupoints in the human body), and ultimately achieved complete integration of body and mind, comprehending the profound mysteries of cosmic transformation. Laozi later transmitted to him the alchemical method of "Golden Liquid Nine Elixirs," along with scriptures such as the Eight Talismans of Great Purity and Contemplating the Nine Celestial Capitals, teaching him breath cultivation techniques and methods for gathering the Five Directional True Qi.

Yin Xi subsequently built a thatched meditation hut at Mount Zhongnan (present-day Wenxianli, Shenlong Township, Zhouzhi County, Shaanxi) to continue his practice. This site later became known as "Louguan" (Tower Observation). Throughout history, emperors held this location in high esteem: King Mu of Zhou restored its structures, Qin Shi Huang established a shrine there, Emperor Wu of Han built palaces nearby, and sacrificial rites continued during the Jin and Wei dynasties. Emperor Taizong of Tang bestowed upon it the name "Zongsheng Guan" (Ancestral Sage Temple) in 628 CE. Ultimately, Yin Xi journeyed to the Green Goat Market where he was reunited with Laozi.

According to the Hunyuan Benji (Annals of Primordial Chaos), after the Supreme Lord Lao (one of the Three Pure Ones, the highest deities in Daoism) ascended to heaven in the year of Jiayin, he manifested an incarnation in the year of Yimao that secretly descended to the Shu region. This incarnation was born into the household of a local official. In the year of Dingsi, Yin Xi (Laojun's disciple) happened to arrive in Shu. Originally, there had been no Qingyang (Green Goat) market in the area—it was created by the Supreme Lord Lao's command while he resided in Taiwei Yuan (a celestial realm), ordering the Green Lad under the Green Thearch (one of the Five Directional Deities) to descend and transform into this marketplace.

When Yin Xi saw someone leading a green goat through the market, the animal suddenly spoke: "Since the green goat has appeared here, this must be the sign foretold by Laojun." Yin Xi questioned the goat's owner, who replied, "My wife just gave birth to a child who won’t stop crying—fire and water cannot harm him. A Daoist priest said only green goat’s milk can soothe him, so I came to buy this goat." Yin Xi instructed, "Please inform your mistress that the Guardian Official Yin Xi requests an audience."

When the message reached the inner chambers, the infant suddenly stood up from its swaddling clothes, straightened its robes, and said, "Let Yin Xi enter." Upon meeting, the Supreme Lord Lao revealed his true form: over ten feet tall, his body radiant gold, crowned with a halo, wearing a Seven Stars headdress and draped in a nine-colored celestial robe. The entire household was awestruck. Laojun explained, "I originally dwell in Taiwei Yuan, taking the True One as my essence, condensing the harmonious Qi of the Great Harmony to manifest this human form—why be surprised?"

Yin Xi bowed deeply and said, "I never imagined I would see the Celestial Worthy again. How have you been, moving between existence and non-existence?" Laojun smiled and replied, "Since we parted, have you attained anything? Have you persisted in cultivating the Dao?" Yin Xi answered, "Since receiving your secret teachings, I have glimpsed some subtleties. Your grace in saving the world surpasses heaven and earth." Laojun said, "When I instructed you to purify yourself for a thousand days in the mortal realm, it was for this reunion. Now you have refined your true form, with purple energy channels (the meridian networks of an accomplished practitioner) in your heart and a halo upon your face—your name is recorded in the immortal registers."

As soon as he finished speaking, immortals from the Three Realms arrived with celestial armies upon clouds. Laojun bestowed upon Yin Xi a purple lotus crown, feathered azure robes, and other immortal garments, conferring upon him the titles "Master Wenshi" and "Peerless Perfected Being." From then on, Yin Xi accompanied Laojun, riding dragon chariots to roam the world. This account, known as the Qingyang Ji (Record of the Green Goat), narrates how the Green Lad transformed into a goat to guide the worthy to transcendence.

This scripture recounts the miraculous manifestation and teaching journeys of Taishang Laojun (Lord Lao, revered as Laozi), the primordial ancestor of Daoism. In the Shu region (modern Sichuan), Laojun descended amidst purple clouds to the immortal realm of Purple Mansion, with auspicious qi enveloping the royal palace. At that moment, an infant abruptly ceased crying and instantly transformed from a newborn into a white-haired immortal sage, his body towering several zhang tall, his face radiating five-colored light. He wore a jeweled crown inlaid with sun, moon and stars, draped in a nine-hued celestial robe, accompanied by countless immortal officials and attendants.

Seated upon a divine throne, Laojun expounded the Yuanyang Jing (Primordial Yang Scripture) to his mother. Later, he established Qingyang Palace (built by imperial decree in 882 CE after the discovery of miraculous bricks) southwest of Chengdu, where the Birth Platform and Yuanyang Terrace remain today. Thereafter, he manifested in human form to travel with his disciple Yin Xi to Tianshui's Sacred Mountain (modern Qiling Mountain in Gansu's Qinzhou), leaving behind the Western Ascent Platform and Sage's Visage Hall.

Their celestial wanderings spanned the four seas: first to the Eastern Sea's Sun Grotto, Fusang's Azure Sea, and Penglai's immortal isles; then southward to phoenix mountains and Green Hill paradises; westward to Turtle Mountain and Kunwu's immortal city; northward to Vast Cold's Bell Mountain. They ascended the central sacred peak of Kunlun, receiving honors from immortals. Next came journeys through the Nine Heavens: in the First Heaven, they met Emperor Poli, riding his nine-spirit mystic cloud chariot with ninety thousand jade maidens welcoming them to Great Being Palace for discourse; in the Second Heaven, they encountered Emperor Moyi aboard his jade-green flying cloud carriage... (subsequent passages describe experiences in other celestial realms)

This passage describes the grand reception of Lord Lao (one of the Three Pure Ones, the highest deities in Daoism) during his celestial tour through the Nine Heavens. Each heaven is ruled by a different Celestial Emperor who arrives with magnificent processions to welcome the sage and seek his teachings on progressively profound aspects of the Dao (the Way).

In the First Heaven, the Celestial Emperor dispatched fifty thousand attendants along with jade boys and jade girls (youthful attendants serving immortals in Daoist tradition), bearing dragon-shaped tally scepters, to escort Lord Lao into the Phoenix City's Jade Terrace and inquire about the "Supreme Dao."

In the Second Heaven, Emperor Fanbao arrived in a seven-colored auspicious cloud chariot accompanied by eighty thousand attendants. He welcomed Lord Lao into the Vermilion Palace of Bright Yang to seek instruction on the "Dao of Emptiness."

The Third Heaven's Emperor Huaying rode a yellow-cloud chariot with sixty thousand retainers, ushering Lord Lao into the Upper Palace of Seven Treasures to learn the "Mysterious and Wondrous Dao."

Emperor Bujiaole of the Fourth Heaven guided his azure-cloud chariot with seventy thousand followers, receiving Lord Lao at the Nine-Tiered Jade Terrace to study the "Great Mysterious Dao."

For the Fifth Heaven, Emperor Doushu arrived in a crimson-cloud chariot with sixty thousand attendants, escorting Lord Lao into the Scarlet Numinous Palace to comprehend the "Dao of Ultimate Truth."

Emperor Xuyan of the Sixth Heaven came in a violet-cloud chariot with ninety thousand retainers, welcoming Lord Lao into the Great Mysterious Capital to inquire about the "Dao of True Unity."

The Seventh Heaven's Emperor Shanshan rode emerald-hued flying mists with seventy thousand followers, guiding Lord Lao into the Jade Grove and Pearl Garden to study the "Dao of Imperial Unity."

Finally, Emperor Yudan of the Eighth Heaven arrived on indigo cloud vapors with ninety thousand attendants, receiving Lord Lao at the Mysterious Terrace and Purple Chamber.

Each heaven features distinct colors, chariots, and ceremonial protocols with varying numbers of retainers, reflecting the strict hierarchical structure of the Daoist celestial realm. At every level, Lord Lao is consulted about increasingly profound Daoist teachings—from the "Supreme" to "Emptiness" then the "Mysterious and Wondrous"—demonstrating the progressive stages of Daoist cultivation.

This scripture recounts the miraculous journey of Laozi (Lord Lao) as he traveled westward to teach sentient beings. Wherever Laozi went, celestial palaces would display precious jade flowers and fruits, divine nectar and fine wines, while various spiritual herbs and immortal fruits radiated brilliant light. Heavenly music resounded in harmony, its divine melodies beyond description. Celestial Emperors and perfected immortals, each crowned with circular halos, paid homage to Laozi, seeking instruction on the Great Dao (Dadao) and discussing fundamental cosmic principles: the rise and fall of heaven and earth, the duration of kalpas, and the karmic retribution of good and evil.

In the Liusha region (ancient Western Regions), Laozi converted eighty-one kingdoms and ninety-six kinds of heterodox beliefs (non-orthodox traditions). He established teachings of clarity, stillness, and non-action (Wuwei), emphasizing humility and gentleness. After spreading the Dao in the Central Plains, he journeyed westward into Liusha. The people there, relying on the speed of their dogs and horses, were prone to violence and killing. Undaunted by hardship, Laozi transformed them through compassionate love, turning the wicked toward goodness—embodying Confucius' principle of "teaching without discrimination."

When Laozi reached the kingdom of Khotan (present-day Hetian in Xinjiang), he emitted nine-colored divine light that illuminated all western lands. In the city of Pimo, a golden and jade-adorned palace with a majestic dharma seat spontaneously manifested. Saints from the Three Realms and dragon deities arrived riding clouds and cranes. The king of Khotan and eighty-one foreign kings witnessed these wondrous sights, gazing in reverence day and night. As Laozi ascended the seat to expound the Dao, kings from various lands—including the rulers of Zhujuban, Kepantuo, and the Great Yuezhi—gathered to listen. This passage vividly portrays Laozi's boundless wisdom and spiritual powers as he widely delivers sentient beings.

This scripture depicts a scene where kings, queens, and their retinues from over eighty nations gather reverently around Laozi (Lord Lao) to receive his teachings. These nations include Western Regions states like Suiye, Qiuci, Fulin, and Dashi, as well as regions such as the Five Indias (ancient India).

Laozi admonishes these rulers of the Hu people (ethnic groups from the Western Regions and Central Asia): "You indulge in the Five Poisons (greed, anger, delusion, arrogance, and doubt), relish killing and meat-eating, and harm living creatures without satiation. Now I shall expound for you the teachings of the Futu Jing (Buddhist scriptures)."

Laozi explains: "'Futu' means Buddha. 'Fu' signifies that all phenomena in the world lack true existence; 'Tu' admonishes against further slaughter of living beings. If complete abstinence from meat proves impossible, you may consume animals that died naturally."

Laozi points out the flaws of these Hu rulers: their curled beards and hair, the stench of animal fat clinging to their bodies, and the accumulated filth on their fur garments. He instructs them to trim their facial hair, cleanse body and mind, and cultivate compassion to eliminate afflictions. They are required to observe the fasting dates and precepts established by Laozi, maintaining purification practices while abandoning evil thoughts to return to the Great Dao (the supreme truth of Daoism).

Finally, Laozi declares: "Yin Xi (Laozi's disciple, titled the Peerless Perfected Being) who follows me to instruct you shall become your first teacher." This passage reflects the historical context of early Daoist-Buddhist syncretism and the spread of Daoist teachings to the Western Regions.

This scripture depicts the majestic form of a Daoist patriarch (or Buddha) and his scene of teaching sentient beings. The patriarch's entire body radiates golden light, possessing all marks of perfect majesty as he expounds the Dharma (the term "浮屠" refers to Buddhism), skillfully guiding beings with expedient means. Facing eastward, he signifies remembrance of his origin (hinting at his Eastern roots). This manifestation serves to inspire compassion in all who behold him.

The text specifically admonishes kings to devoutly worship and make offerings to this patriarch, through which they may attain the irreversible fruits of spiritual practice. It then enumerates ninety-six kinds of heterodox paths (non-orthodox schools of cultivation), all of whom were guided by the patriarch to return to the true path.

These heterodox schools include: the Uccara heretics, the Chafazhinanfu heretics, the naked ascetics, the hot-ash-body ascetics, the Shaoziqian heretics, totaling ninety-six varieties. Most names reflect the distinctive practices or founders of these sects—for instance, "naked ascetics" denotes those who practice nudity, while "hot-ash-body ascetics" likely refers to ascetics who smear their bodies with ashes. Through this enumeration, the scripture demonstrates the boundless capacity of the patriarch's transformative power to lead all unorthodox practitioners back to the true path.

This scripture describes various heterodox paths (non-orthodox cultivation schools). It enumerates numerous heterodox names such as Daonili, Gaowangti, Aqiuna, totaling ninety-six varieties. These practitioners—regardless of gender, some not even human—can perform all manner of magical feats. With unshorn hair and beards, clad in black robes, walking barefoot, they propagate diverse meditation (samadhi) and visualization methods, creating strange phenomena and apparitions to lure people into deviant paths without end.

Laozi (Laojun) addressed Perfected Yin Xi (Yin Zhenren) and his disciples: "After my departure, these heterodox paths will proliferate across the world, even reaching the eastern lands of Huaxia. Their methods remain unchanged—able to attract thousands of followers who covet material offerings. Most grievously, through licentious arts, they deceive people into abandoning life, property, even children, falsely promising karmic rewards across past and future lifetimes. They delude rulers and ministers, making them believe fallacies that disrupt governance and deviate from the Way of clarity and stillness. Following these heterodox paths breeds arrogance and hypocrisy, employing myriad means to bewitch minds and subvert the true Dao."

Laozi instructed his disciples: "You should use Buddhist (Futu) methods to teach them, guiding them into the Dharma Gate of Non-Duality (ultimate truth transcending opposites) to dismantle heretical views. Thus shall the heterodox come bowing in sincere supplication for true transmission, abandoning their illusory arts. Detailed accounts of these heterodox origins are recorded elsewhere in scriptures; space constraints prevent exhaustive treatment here."

The passage concludes with Confucius seeking Laozi's counsel on rites, hinting at the demarcation between orthodoxy and heterodoxy. Primarily serving as a warning for cultivators to discern truth from falsehood and guard against heterodox deception, it simultaneously advocates compassionate guidance for those led astray.

Confucius once said: "Those who are born with knowledge are the highest type of people; those who acquire knowledge through study come next." If such innate wisdom doesn't belong to a sage, then who could possibly possess it? Both Laozi (Lao Dan) and Confucius were sages, but Confucius was more versed in worldly affairs, comprehending all principles of human society. As for transcending names and forms to attain the profound mystical vision, one must merge with the great Dao. Therefore, Confucius deliberately traveled from Lu to the Zhou capital, and after meeting Laozi, praised him as "unfathomable like a dragon." This demonstrates how the sage revered the Dao, initiating the tradition of master-disciple transmission.

Many scholars of that time merely pieced together superficial knowledge and considered themselves learned, which is truly shameful in comparison. The Family Sayings of Confucius records: Confucius told Nangong Jingshu, "I've heard that Laozi comprehends both ancient and modern knowledge, understands the origins of ritual and music, and grasps the true meaning of Dao and De (Virtue). He is precisely the teacher I seek. I intend to visit him." Nangong Jingshu reported to the Duke of Lu: "My late father instructed me that Confucius is a descendant of sages (from Shang Tang's lineage). His ancestor Fu Fuhe abdicated the throne to his younger brother Duke Li, while Zheng Kaofu served three rulers with increasing humility, as recorded on the tripod inscription: 'At first appointment, bow the head; at second, bend the waist; at third, stoop along the wall.' Zang Sunhe once said: 'If descendants of sages don't govern, there will surely emerge those with brilliant virtue and penetrating wisdom.' Confucius has been devoted to ritual since youth—he is such a man. Now he wishes to visit the Zhou capital to study the ancient kings' rituals and investigate the essence of ceremonial music. This is a matter of great importance!" The Duke of Lu then provided carriages and horses, sending Nangong Jingshu to accompany him.

In the Zhou capital, Confucius consulted Laozi about rituals, sought Chang Hong's guidance on music, and examined sacrificial sites, the Mingtang hall's specifications, and ancestral temple systems. He sighed: "Now I understand why the Zhou dynasty could rule the world!" At their farewell, Laozi offered these words: "The wealthy give money at parting; the benevolent offer good counsel. Though neither rich nor noble, I presume to give you these words: The wise and perceptive often court danger by criticizing others; the erudite and eloquent often invite misfortune by exposing people's faults. As a son, don't think only of yourself; as a minister, don't think only of your own interests." Upon returning, Confucius told his disciples: "Birds fly, fish swim, and beasts run, but the dragon riding wind and clouds to ascend the nine heavens—this I saw today in Laozi!"

This passage records two significant encounters between Confucius and Laozi (founder of Daoism), revealing fundamental differences between Confucian and Daoist thought.

During their first meeting, Laozi admonished Confucius: "The truly wise do not flaunt their brilliance, but appear simple and unassuming." He advised Confucius to abandon arrogance, desires, superficial refinement, and excessive striving, as these hinder self-cultivation. Deeply impressed, Confucius later remarked that Laozi was as unfathomable as a dragon—equally at home hidden in deep waters or soaring through the heavens.

Their second encounter occurred when Confucius sought to deposit his writings in the Zhou dynasty's imperial library. The archivist Laozi refused his request, sparking a debate. Confucius emphasized that humaneness (ren) and righteousness (yi) were intrinsic to human nature, insisting that gentlemen must practice these virtues. Laozi challenged this view by countering, "What is true humaneness and righteousness?"—implying that artificially constructed moral codes might violate natural spontaneity.

These dialogues exemplify core Daoist principles like "great wisdom appears foolish" and "following nature's way" (ziran), contrasting sharply with Confucian emphasis on "humaneness, righteousness, propriety, and wisdom." Laozi believed excessive emphasis on external norms would constrain innate human nature, advocating instead a return to one's authentic, natural state.

Laozi (Lao Dan) said to Confucius: Alas, these words you speak verge on pedantry! Is not this so-called "universal love" (Mozi's doctrine of indiscriminate care) equally impractical? To proclaim selflessness ironically becomes selfishness. If you wish to prevent the world from losing its governing principles, know that heaven and earth inherently possess constant patterns, the sun and moon their natural radiance, the stars their proper order, animals their communal living, and trees their way of growth. Simply act in accordance with natural virtue (De) and follow the Dao's course—why must you deliberately promote benevolence and righteousness? This is like beating a drum while searching for a lost child, which only achieves the opposite effect. I fear you are disturbing human nature.

Confucius inquired of Laozi: Some study the Dao's methods yet imitate each other, mistaking right for wrong and wrong for right. Those skilled in debate claim distinctions like "the hardness of a stone separate from its whiteness" (the School of Names' debates on object attributes) are as obvious as objects hanging from eaves. Can such people be considered sages? Laozi replied: These are merely worldly people bound by skills, exhausting their bodies and minds. Like hunting dogs leashed for catching foxes, or clever monkeys captured from mountain forests. Let me tell you what you cannot hear or express: many have heads and feet but lack mindful awareness, or ears but cannot truly hear. Things with form coexist with the formless, shapeless yet eternally existing Dao. The movement and stillness of all things, their life and death, rise and fall—none can be controlled by human effort. True governance lies in making people forget external things and even forget heaven's will—this state is called "forgetting oneself." Those who attain self-forgetfulness may be considered united with the heavenly Dao.

At fifty-one, Confucius still hadn't comprehended the great Dao, so he traveled south to Pei to visit Laozi. Laozi said: So you've come! I hear you're a worthy from the north—have you attained the Dao? Confucius replied: Not yet. Laozi asked: Where have you sought it? Confucius said: In systems and regulations—five years without success. Laozi continued: Then where else? Confucius responded: In the transformations of yin and yang—twelve years now... [the text trails off]

Laozi said: If the Dao could be presented to rulers like a gift, everyone would offer it to their sovereign. If the Dao could be dedicated to parents like a tribute, everyone would present it to their elders. If the Dao could be verbally transmitted, everyone would tell their brothers. If the Dao could be inherited like property, everyone would bequeath it to their descendants. Yet the fundamental reason the Dao cannot be transmitted this way is that those without inner realization cannot comprehend it, and those without proper external methods cannot practice it.

The Dao realized from within requires no external form—thus sages never deliberately display it. The Dao learned from without, when lacking inner foundation, is something sages do not conceal. When Confucius asked Laozi about humaneness and righteousness, Laozi replied: "When flying chaff blinds your eyes, you cannot distinguish heaven and earth; when mosquitoes bite your skin, you cannot sleep all night. Your advocacy of humaneness and righteousness is like these disturbances—they only confuse my original mind. Better to let people preserve their simple nature, move with the wind of spontaneity, and stand firm through De (Virtue). Why must you beat drums to announce yourself like someone searching for a lost child?"

The swan needs no daily washing to stay white; the crow needs no daily dyeing to stay black. Their colors are natural—no debate is needed. Fame and reputation are empty externals unworthy of pursuit. When the spring dries up, fish on land moisten each other with spit—moving, yes, but how much freer to forget each other in rivers and lakes!

After visiting Laozi, Confucius remained silent for three days. His disciples asked: "When you met Laozi, Master, did he offer any admonitions?" Confucius sighed: "Now I have seen the true dragon! Coiled, it forms a perfect whole; unfurled, it becomes resplendent patterns. Riding clouds, nurturing Yin-Yang—I stood dumbstruck, mouth agape. How could I presume to admonish him?" Zigong remarked: "So such men truly exist—still as corpses yet revealing dragon signs, silent as abysses yet thundering forth, every movement aligned with heaven and earth."

Confucius sought an audience with Laozi (Lao Dan) and sent his disciple Zigong to arrange the meeting. At the time, Laozi was sitting casually in his hall. Upon hearing the request, he responded indifferently: "I have grown old. What admonitions does your master (Confucius) have for me?"

Zigong replied, "Though the governance methods of the Three Dynasties' rulers and Five Emperors differed, they all left behind admirable reputations. Why does the venerable Master alone consider them unworthy of being called sages?" Laozi motioned him closer and said, "Young man, explain how their methods differed." Zigong elaborated: "Yao abdicated to Shun, Shun abdicated to Yu. Yu gained the realm through laborious flood control, Tang of Shang seized power by overthrowing the tyrant Jie, King Wen of Zhou submitted to King Zhou of Shang without resistance, while King Wu of Zhou rebelled against him—thus their methods varied."

Laozi drew Zigong nearer and began his detailed exposition: "Let me reveal the truth about the Three Sovereigns and Five Emperors' governance. Under the Yellow Emperor, people's minds remained simple—when relatives died, none wept, yet none considered this improper. Under Yao, people cherished kinship, yet when some killed relatives, none condemned it. Under Shun, people became competitive—infants spoke at five months, distinguished close from distant kin before maturity, and human nature grew complicated. Under Yu, people's minds became crafty—each harbored private schemes, using warfare to maintain order, claiming killing bandits wasn't murder. Factions formed until the realm fell into chaos, spawning Confucian and Mohist schools."

Laozi continued his critique: "Initially there was ethical order, but now even women dare voice reckless opinions! The so-called governance by Three Sovereigns and Five Emperors—while nominally bringing order—actually created greater chaos than anything. Their wisdom violated the radiance of sun and moon above, defied the vital energy (Qi) of mountains and rivers below, and disrupted the four seasons in between. Such wisdom proved more venomous than a scorpion's sting—it disturbed even wild beasts' peace. Yet they presumed themselves sages—is this not shameful? Utterly shameless!" Hearing this, Zigong stood petrified, overcome with discomfort.

Confucius said to Laozi (Lao Dan): "I have studied the Six Classics - the Book of Songs, Book of Documents, Book of Rites, Book of Music, Book of Changes, and Spring and Autumn Annals - for many years, believing I comprehended their principles. I've presented my counsel to seventy-two rulers, expounding on the governance methods of ancient sage-kings and elucidating the political achievements of the Duke of Zhou and Duke of Shao. Yet not a single ruler accepted my advice. Truly, human hearts are difficult to persuade, and the great Dao is hard to illuminate!"

Laozi replied: "Your failure to encounter an enlightened ruler is actually fortunate. The Six Classics are merely the worn footprints left by former kings - how could they be the source that created those footprints? What you're discussing now is like pointing at footprints and declaring them to be shoes. When egrets gaze at each other, their pupils don't move yet they achieve mating through resonance. Insects reproduce when males sing upwind and females respond downwind. All things follow their inherent nature, just as wind's essential quality cannot be altered, destiny cannot be forced, opportune moments cannot be detained, and the Dao cannot be obstructed. Grasp the Dao, and nothing will be impossible; lose the Dao, and no action will be correct."

Confucius returned and contemplated for three months before visiting Laozi again: "I've realized! The way crows and magpies hatch eggs, fish communicate through bubble blowing, and parasitic wasps transform their offspring - these principles of natural transformation have existed since ancient times. If humans don't accord with these spontaneous transformations, how can they hope to teach others?"

Laozi said: "Excellent, you understand now." The Liezi (Chongxu Jing) records: The prime minister of Song asked Confucius: "Are you a sage?" Confucius replied: "How dare I claim sagehood? I merely have wide learning and strong memory." The minister asked: "Were the Three Sovereigns (of Xia, Shang and Zhou) sages?" Confucius said: "They excelled in employing wisdom and courage - whether they were sages I cannot say." Asked about the Five Emperors, he answered: "They excelled in practicing benevolence and righteousness." Questioned about the Three August Ones, he responded: "They excelled in following the tides of circumstance." The astonished minister exclaimed: "Then who can be called a sage?" Confucius solemnly replied: "In the West there dwells a sage who governs without deliberate action yet experiences no disorder, speaks no words yet commands natural authority, teaches nothing yet people transform spontaneously. His realm is so vast it defies verbal description - this sage is Lao Dan."

Regarding Master Heshang (legendary incarnation of Laozi), the scripture states that the miraculous transformations of sages appear and disappear without fixed pattern. People say Master Heshang was an incarnation of Lord Lao (Taishang Laojun), but this is difficult to verify. Even Confucius refrained from casual discussion of such profound mysteries.

Emperor Wen of Han and Empress Dowager Dou revered the Huang-Lao teachings (Daoist philosophy), decreeing that all officials must master the Laozi (Dao De Jing) or be barred from holding office. When the emperor encountered obscure passages while studying the Classic of the Way and Virtue (Dao De Jing), the Supreme Lord Lao (Taishang Laojun) manifested as the Riverside Elder (Heshanggong), dwelling in seclusion near the Yellow River in Shaanxi, where he often recited the dual classics of Dao and De.

The emperor sent envoys to seek scriptural explanations, but the Riverside Elder replied: "The Dao's teachings are sacred—they cannot be transmitted from afar." The emperor journeyed in person and, finding the elder seated unmoving in his thatched hut, declared: "All under heaven is my domain. Though you cultivate the Dao, you remain my subject—how dare you show such arrogance? I can make men rich or poor in an instant." At this, the elder clapped his hands, leaped up, and hovered suspended several zhang in the air before looking down to answer: "I touch neither heaven above, nor disturb men between, nor tread earth below—how could I be your subject? How could Your Majesty alter my wealth or poverty?" Realizing he stood before an immortal, the emperor hastily dismounted and prostrated himself. The Riverside Elder then transmitted the profound essentials of the Dao De Jing's chapters. Later, a temple was built at the site, coexisting with Emperor Wen's Terrace for Gazing at Immortals.

When Emperor Wu of Han sought the Dao of immortality, the Supreme Lord Lao dispatched the Nine Heavens Attendant Dongfang Shuo to assist him, while the Queen Mother of the West (Xi Wangmu) and Lady Shangyuan bestowed five silver statues of Laojun along with the Shangqing Scripture (Shangqing Jing) and Charts of the True Forms of the Five Sacred Peaks (Wuyue Zhenxing Tu). During the Fengshan sacrifices at Mount Song, Emperor Wu heard triple cries of "Ten thousand years!" and converted his traveling palace into the Temple of Ten Thousand Longevities (Wanshou Guan), eventually donating over thirty residences as Daoist temples (daoguan), each staffed with seven ordained priests (daoshi). Emperor Huan of the Eastern Han dreamed of Laojun's descent and ordered the restoration of the Laojun Temple at Guoshui, commissioning Bian Shao to compose its stele inscription.

Regarding the transmission of the Scripture of Great Peace (Taiping Jing), Chancellor Su once remarked to Pengqiuzi: "To compose writings without quoting precedents is truly rare." When I studied the Taiping Jing, I found its conceptual framework and literary execution indeed followed no established tradition, standing as a self-contained system.

(Note: "Huang-Lao techniques" refer to the governing and self-cultivation doctrines attributed to the Yellow Emperor and Laozi; "Five Thousand Characters" denotes the Dao De Jing; "Primordial Chaos" (Hunyuan) is an honorific title for Taishang Laojun; the Shangqing Jing and Wuyue Zhenxing Tu are pivotal Daoist scriptures and talismanic charts; "ordaining priests" (du daoshi) indicates selecting practitioners to staff temples.)

This passage recounts the transmission history and core teachings of the Scripture of Great Peace (Taiping Jing). According to records, this scripture was originally bestowed by the Supreme Lord Lao (Laojun, the highest Daoist deity) during the Heping era of Emperor Cheng of Han. Manifesting through an emanation body in Quyang Spring of Langya Commandery, he transmitted the 170-volume scripture to Yu Ji from Beihai.

The scripture's essential teaching states that human life receives Shen (spiritual consciousness) from Heaven, Jing (vital essence) from Earth, and Qi (vital energy) between Heaven and Earth. If one can nurture essence, cherish spirit, and safeguard primordial energy, internally they may achieve longevity, while externally they can bring peace to the nation. Later, in the second year of Yuanhe during Emperor Zhang of Han's reign, the Supreme Lord Lao again passed through Langya and bestowed upon Yu Ji 180 precepts to aid cultivators in self-cultivation.

During Emperor Shun of Han's reign, Gong Chong of Langya presented the Taiping Jing to the imperial court, claiming it was the scripture personally received by Yu Ji from the Supreme Lord Lao. Beyond the main text, there existed supplementary materials: a 2,123-character "repeated text" composed by the Sage Monarch of Later Ages, written in seal-like yet non-standard script with an obscure preface; ten volumes of Taiping Chao explaining the scripture's sections; one volume of Taiping Secret Instructions recording the "Guarding the One" cultivation method transmitted by the Azure Lad Immortal; and one volume of Biographies of Patriarchs documenting the lives of Wang Jun of Xicheng, Bo He, and Yu Ji.

By the late Tang dynasty, a scholar named Lüqiu Fangyuan from Susong, well-versed in classics and history, became a disciple of Zuo Yuanze of Xianglin. His master instructed him with Laozi's teaching: "My greatest suffering lies in having this body," explaining that while the body emerges from Wuwei (non-action) into conditioned existence, one must return to the original state of non-action. True Wuwei avoids the extremes - speaking of "emptiness" risks falling into voidness, while speaking of "existence" creates obstructions. Only by unifying being and non-being, with a mind free from attachments, can one approach the Dao. This state is called Chan in Buddhism and "sitting in forgetfulness" (zuowang) in Confucianism.

Laozi (the revered founding patriarch of Daoism) describes the Dao as a state beyond thought and deliberation, naturally embodying wuwei (non-action). Silent and unmoving, it nevertheless resonates with all things and permeates the entire cosmos. No matter from which direction one seeks the Dao, its beginning and end remain elusive—approach it head-on and you cannot see its start, follow behind and its tail vanishes. Faced with such profound mystery, why seek externally when quiet contemplation allows union with the Dao itself? This constitutes the essential nature of the Way.

(Supplementary note: The imagery of "not seeing its head when approaching nor its rear when following" illustrates how the Dao transcends temporal and spatial constraints—having neither beginning nor end—thus emphasizing its eternal nature and ineffable quality.)

This passage expounds on the essential principles of Daoist cultivation and recounts the legendary experiences of Celestial Master Zhang Daoling.

Those who fail to comprehend the true meaning of the Great Dao remain lost even after countless ages. One who awakens to the true Dao transcends all distinctions between confusion and enlightenment. Spiritual practice need not be confined to remote mountains - your exceptional talents could well establish you as a model for all cultivators. Practitioners often revere the exemplary lives of Ge Hong (Ge Zhichuan) and Tao Hongjing (Tao Zhengbai). Beyond mastering breath regulation and physical cultivation, they particularly excelled in interpreting the Taiping Jing (Scripture of Great Peace), distilling its essence into thirty chapters.

Regarding Celestial Master Zhang Daoling: The creation of cloud-script (yunzhuan, the Daoist mystical writing system) served to provisionally name celestial beings, immortal palaces, and cosmic bodies like the sun and moon. These sacred glyphs represent heaven's secret terminology, which sages interpret as minor spirit talismans (lingfu) or major true registers (zhenlu), revealing them to the Three Realms (heaven, earth, and humanity) and the underworld spirits - much like an emperor authenticating decrees with the imperial seal.

During Yu the Great's flood control efforts, he first obtained the Five Numinous Treasure Talismans (Lingbao Wufu), which later the Supreme Lord Lao (Taishang Laojun) transmitted to Celestial Master Zhang as twenty-four grades of fulu (talismanic registers). The Shangqing (Highest Clarity) tradition's talismanic charts and scriptures descended successively. Zhang employed these talismans to heal illnesses and exorcise evils, leaving behind a legacy of benefiting humanity. Through this, scriptures and ritual liturgies (zhaijiao keyi) were transmitted, establishing the religious ceremonies for blessing and calamity prevention.

The preface to the Nandou Jing (Scripture of the Southern Dipper) records: The Supreme Lord Lao descended to Linqiong in Shu territory, arriving at Heming Mountain in Dayi County, where he first transmitted to Celestial Master Zhang the twenty-four grades of "Zhengyi Mengwei Secret Registers" (Orthodox Unity Covenant Authority). This included methods for worshipping the sun and moon through the "Yu Yi Jie Lin" technique, along with scriptures for confessing sins during the Three Primes and Eight Nodes festivals, erasing the Black Register of transgressions, and delivering seven generations of ancestors - collectively known as the "Three Registers Fast."

Earlier at Mount Song (the Central Sacred Peak), Celestial Master Zhang had obtained the Yellow Emperor's Nine Cauldrons Alchemical Manual. Later during his retreat at Heming Mountain, he gathered the necessary ingredients and, following the prescribed methods, spent three years refining the Golden Elixir (jindan). Hesitant to consume it immediately, he told his disciple Wang Chang: "The divine elixir is complete. Taking it would enable celestial ascension. But lacking sufficient merit, I must first eliminate national calamities and benefit the people. Only after accomplishing this may I ingest the elixir and face the Three Pure Ones (Sanqing) without shame." Indeed, the Supreme Lord Lao personally descended to bestow authentic scriptures. After a thousand days of cultivation, Zhang suddenly attained the ability to internally observe his five viscera and externally gather ten thousand spirits (indicating supreme cultivation). The Supreme Lord Lao then dispatched the Pure Harmony Jade Maiden to assist him.

This scripture recounts the story of the Supreme Lord Lao (Laozi), the progenitor of Daoism, transmitting Daoist methods to Celestial Master (Tianshi) Zhang Daoling. The Lord Lao instructed the Celestial Master to cultivate by inhaling and exhaling the pure, harmonious Qi (vital energy), combined with specific footwork patterns (Three Steps and Nine Traces) and celestial alignments (Connecting with Heaven and Treading the Dipper). This practice could summon the Nine Primal Energies (jiuyuan), harmonize the Seven Regulators (the movements of the sun, moon, and five planets), and expel malevolent forces.

The Lord Lao bestowed upon the Celestial Master a thousand volumes of scriptures containing essential cultivation techniques, to be transmitted only to those with the Dao. These methods enabled practitioners to transcend life and death, attaining unity with heaven and earth. The text particularly describes the scene in Chengdu where the Lord Lao transmitted the Scripture of the Seven Stars of the Northern Dipper: the Lord Lao descended in a dragon chariot while the Celestial Master rode a white crane, both descending amidst five-colored auspicious clouds. A jade throne (yuju zuo) emerged from the ground, upon which the Lord Lao ascended to expound the Northern Dipper methods for dispelling calamities and prolonging life. This occurred on the seventh day of the first lunar month in the first year of the Yongshou era (155 CE) of Emperor Huan of Han.

Later, during the Shangyuan Festival, the Lord Lao further transmitted the Wondrous Scripture of the Southern Dipper’s Six Offices for Prolonging Life and Delivering Humanity. He explained to the Celestial Master that since the era of the Three Sovereigns and Five Emperors, heaven and earth had undergone cyclical calamities (the yang-nine and hundred-six cycles). By the decline of the Xia, Shang, and Zhou dynasties, virtue (De) had collapsed, allowing perverse energies to run rampant. Demonic cults calling themselves the "Six Heavens" emerged, deceiving the people, who blindly worshipped them. Now, the Lord Lao transmitted these authentic scriptures to the Celestial Master to cleanse these corrupt energies and purify the world.

Finally, the Lord Lao commanded the Immortal Official Qingtong Jun to confer the seals and ribbons upon the Celestial Master, granting him the authority to lead Daoism and save humanity. This scripture emphasizes the use of orthodox Daoist methods to combat heterodox teachings, establishing a clear separation between humans and spirits. It describes how the Twenty-Four Parishes (early Daoist administrative districts), once dominated by demons, were transformed into blessed lands.

This scripture recounts how the Most High Lord Lao (Taishang Laojun, the supreme Daoist deity) bestowed upon Celestial Master Zhang (Zhang Ling, founder of religious Daoism) a series of liturgical practices and cultivation methods to aid the world, save humanity, protect the nation, and bring peace to the people.

Lord Lao instructed Celestial Master Zhang to employ the "Thousand Two Hundred Official Chapters" (a Daoist talismanic system) along with various fulu (talismans and registers), covenants, and precepts to assist the state, support national fortune, nurture life, cure diseases, restrain evil, and promote goodness. He particularly emphasized that with barbarian forces growing strong in all directions while the Central Plains civilization weakened, it was essential to establish a Daoist temple (transformation hall) at Mount Mang north of Luoyang to conduct rituals for blessings—only then could the nation prosper and people live in peace; otherwise, calamities would spread across the Central Plains.

Lord Lao granted Celestial Master Zhang twenty-four ritual sites corresponding to the twenty-four solar terms, later adding four more to make twenty-eight matching the twenty-eight lunar mansions. He also established thirty-six "Jinglu" (cultivation centers) as places for sacred oaths, all following the Orthodox Unity (Zhengyi) tradition. Furthermore, Lord Lao transmitted two major fasting systems: the "Six Annual Fasts" and the "Ten Monthly Fasts."

The "Six Annual Fasts" refer to six months each year—the first, third, fifth, seventh, ninth, and eleventh lunar months—when the celestial court dispatches the Heavenly Emperor, the Great Unity (Taiyi) emissaries, and the Three Officials (Heavenly Official, Earthly Official, and Water Official) to inspect human virtue and vice. Observing these six months of fasting can eliminate suffering, avert disasters, and worshipping Lord Lao may grant longevity.

The "Ten Monthly Fasts" designate ten specific days each month for purification:

• 1st day: The Northern Dipper Star Lord descends
• 8th day: The Northern Dipper's Executioner descends
• 14th day: Great Unity emissaries descend
• 15th day: The Heavenly Emperor and Three Officials arrive together
• 18th day: The Great Unity Celestial Worthy descends
• 23rd day: Eight Great Unity Divine Emissaries descend
• 24th day: The Northern Pole Star Lord descends
• 28th-30th days: The Lower, Middle, and Upper Great Unity deities descend successively.

These deities lead terrestrial and aquatic spirits to inspect humanity, recording good and evil deeds.

Additionally, the text mentions that on Jiazi days, the Great Unity deity audits all spirits; on Gengshen days, the "Three Corpse Spirits" (internal monitoring deities within the human body) report one's transgressions; and on one's birthdate year (benming), merits are tallied. During the Eight Nodes (beginning of spring and other solar terms), eight deities record virtue and vice, while the Three Primes festivals (Upper Prime on 1/15, Middle Prime on 7/15, Lower Prime on 10/15) also mark fasting days.

The Lower Primordial Festival (15th day of the 10th lunar month) is one of the Three Primordial Days. These three days (Upper Primordial on 15th of 1st month, Middle Primordial on 15th of 7th month, and Lower Primordial on 15th of 10th month) are when the Celestial Official, Earth Official, and Water Official respectively examine human virtues and transgressions. During these days, people should bathe, observe purification fasts, and perform the "Great Offering at Yuandu" ritual to seek divine blessings and confess transgressions.

Daoism also has Three Assembly Days: the 7th day of the 1st month called "Promotion and Reward Assembly," the 7th day of the 7th month called "Mid-Year Celebration Assembly," and the 15th day of the 10th month called "Merit Achievement Assembly." On these three days, the Three Officials verify people's merits and faults. Those who have received Fulu (Daoist ritual documents), covenants, or scripture transmissions should particularly observe fasting during these periods and submit petitions seeking blessings.

Additionally, there are Five La Days: Celestial La on 1st of 1st month, Earth La on 5th of 5th month, Dao-De La on 7th of 7th month, People's Year La on 1st of 10th month, and Noble La on the winter La day of 12th month. These five days are for ancestral worship and soul salvation. Filial practitioners gain immeasurable blessings, while casual worship on other days may incur offenses. Together with the Three Primordial Days, they form the "Eight Liberation Days," all auspicious occasions for altar ceremonies seeking blessings.

During purification fasts, one must abstain from meat, pungent foods, alcohol, lust, and all malicious behaviors like envy. Simply burn incense, light lamps, recite scriptures, and confess to seek disaster relief—this constitutes true fasting. Such practice brings boundless merit, with unparalleled efficacy for soul salvation and living protection.

The text records the ascension stories of early Celestial Masters (Tianshi): The founding Celestial Master Zhang Daoling ascended on 9th day of 9th month in 156 CE at Yuntai Mountain in Langzhou, riding five-colored cloud dragons with divine cranes and deer; Successor Master Zhang Heng (Zhang Daoling's son) ascended on 15th of 1st month in 179 CE at Yangping Zhi; System Master Zhang Lu (Zhang Heng's son), originally a Wei official who later retired to cultivate the Dao, ascended in 245 CE at Yangping Zhi.

Zhang Daoling once wrote a preface to the Scripture of Divine Elixir of Great Clarity (Taishang Jinye Shendan Jing), stating that miraculous transformations and subtle principles often transcend conventional understanding. These profound contents are recorded in Daoist scriptures (Jing) and cannot be fully articulated by ordinary people. Similarly, Laozi (founder of Daoism) expounded the mysterious principles of emptiness, stillness, and Wuwei (non-action) through the Dao De Jing.

This passage describes the extraordinary abilities and states attained through the highest levels of Daoist cultivation. It begins by explaining how practitioners, through refining their inner spiritual nature (Shen) and virtue (De), gain comprehensive understanding of cosmic principles, establish pedagogical norms, and discern the three fundamental ways of Heaven, Earth, and Humanity. At the pinnacle of cultivation, one transcends conventional distinctions between compliance and opposition, reaching a state of "forgetting both self and objects," where one governs all things from a position of "non-dependence" (wu dai) and becomes a guide for all beings.

The text references two classic texts: the Dao Jing (Scripture of the Way) which expounds fundamental principles, and the De Jing (Scripture of Virtue) which details practical methods. These complement each other like a tree's roots and branches, together forming a complete cultivation system. Supreme adepts can refine the Golden Elixir (Jindan), the highest achievement of internal alchemy (Neidan), causing their primordial spirit (Yuanshen) to attain profound illumination while their physical form undergoes miraculous transformations—gaining dragon-like agility and freedom. These manifest as: spring-like vitality reviving withered trees, jade-like radiant complexion, extraordinary hair growth, the ability to ingest fire and water, flight without wings, and free shape-shifting.

These realized beings possess inconceivable powers: effortlessly stopping river flows or moving mountains and oceans—their divine transformations defy complete description. The text cites classics like the Immortal Biographies (Xian Zhuan) in marveling at these wondrous states.

The latter section discusses Wen Ruhai's criticism of Zhang Fuhan (Zhang Daoling, founder of the Celestial Master tradition). Wen accused Zhang of misunderstanding Lao-Zhuang philosophy while excelling only in talismanic arts (Fulu). However, the author counters that Zhang's Golden Elixir theory profoundly embodies the Lao-Zhuang concept of "perceiving the Singular" (jian du)—the apprehension of ultimate truth. Zhang's talismanic system operates on three levels: the highest for state governance, intermediate for summoning dragons to control waters, and basic for exorcism and healing—all transmitted systematically by Lord Lao (Taishang Laojun) himself. The author emphasizes that true "perception of the Singular" can only be realized through personal experience; even one's closest kin cannot transmit it verbally.

In the second year of the Guanghe era (179 CE) during Emperor Ling of Han's reign, on the seventh day of the first lunar month, Laozi (the Primordial Chaos) and the Taiji Zhenren (Great Immortal of the Supreme Ultimate) descended upon Mount Tiantai. There they bestowed upon the immortal Ge Xuan (courtesy name Xiaoxian) thirty-six volumes of Daoist scriptures including the Lingbao Jing (Scripture of Numinous Treasure). Later, Laozi returned accompanied by three radiant immortals crowned with circular halos, riding jade carriages of the Eight Luminances, followed by countless celestial officials. The scripture-attendant immortal Wang Sizhen presented Ge Xuan with another thirty-six volumes including the Dongyuan Dadong Jing (Great Cavern Scripture of Primordial Mystery), along with instructions for performing various grades of purification rituals (zhaijiao).

The Shangqing (Highest Clarity) purification practice has two methods: The first involves solitary cultivation where practitioners eliminate distractions, regulate breath, and attain selfless tranquility. The second requires establishing a pure ritual space following the Supreme Truth protocols—first liberating nine generations of ancestors, then praying for familial blessings, and finally repenting personal transgressions.

The Lingbao (Numinous Treasure) system comprises six ritual types: The Golden Register (Jinlu Zhai) harmonizes yin-yang energies for state protection; the Jade Register (Yulu Zhai) offers blessings for imperial nobility; the Yellow Register (Huanglu Zhai) assists officials in redeeming ancestral karma; the Covenant with Truth (Mengzhen Zhai) resolves grievances and liberates deceased kin; the Three Primes (Sanyuan Zhai) atones for precept violations; while the Eight Nodes (Bajie Zhai) performed at solar terms repents transgressions of seven ancestral generations and oneself.

Additionally, the Natural Purification (Ziran Zhai) serves communal prayers for commoners, and the Cavern Spirit (Dongshen Zhai) emphasizes absolute sincerity. These rituals, transmitted through Ge Xuan, became fundamental to Daoist liturgy. The scriptures explicitly state that historical silence shouldn't cast doubt on divine manifestations—just as Emperor Ming of Han's golden-man dream (marking Buddhism's arrival) gained credence, so too should Laozi's repeated revelations be accepted.

This scripture elucidates the significance of Daoist fasting practices and recounts the sacred experiences of several key figures.

There are three primary forms of fasting cultivation: the first emphasizes reverence and solemnity, the second focuses on purity and simplicity, while the third (the "charcoal-and-mud" austerity) takes rigorous discipline as its merit. The Supreme Venerable Sovereign (Laojun, the highest deity in Daoism) transmitted scriptures such as the Wonderful Scripture of the Dharma Wheel Exhorting Precepts, which reveal the fundamental principles of the cycle of life and death. Comprising forty-five volumes in total, these texts teach practitioners how to attain spiritual communion and meditative absorption through cultivation.

The text records the divine experiences of two significant figures: First, Ge Xuan (courtesy name Xiaoxian) of the Three Kingdoms period, who in October 238 CE was conferred the title "Immortal Duke of the Supreme Ultimate's Left" by the Nine Heavenly True Lords. Seven years later, on the fifteenth day of the eighth lunar month, he ascended to heaven in a white deer-drawn chariot and was granted the honorific "True Lord of Great Peace of the Wei Dynasty." Second, Kou Qianzhi (Celestial Master Kou) of the Northern Wei period, who on April 1, 415 CE, while cultivating the Dao at Mount Song, witnessed the miraculous descent of the Supreme Venerable Sovereign. Introduced by the immortal official Wang Fangping, Kou received nine volumes of scriptures and was entrusted with the sacred mission to "assist the state and deliver humanity."

The scripture emphasizes: What moves heaven and earth is virtue (De); what penetrates the hidden realms is spiritual power (Shen). Divine spirits dwell within the human heart, while virtue originates from the Dao (the Way). Whether ordinary people or celestial beings, all who respond with sincere devotion can receive divine revelation. The Northern Wei emperor deliberately adopted "True Lord" (Zhenjun)—a sacred Daoist title—as his reign name precisely to manifest the protective grace of Daoism and bring blessings to all under heaven.

On the fifteenth day of the first lunar month, the Supreme Lord Lao (the highest deity in Daoism) bestowed upon Kou Qianzhi (a renowned Daoist priest of the Northern Wei dynasty) over ten new volumes of Fulu (talismans and registers used in Daoism for exorcism and blessings). Eight years later, on the fifteenth day of the tenth month, Lord Lao dispatched his descendant and master, the Perfected Li Puwen, to descend to the mortal realm. Li conferred upon Kou the title of "Celestial Guardian of the Four Registers" along with heavenly robes, and further honored him as the "Perfected Lord of Great Peace," presenting him with six immortal fruits. After consuming these divine fruits, Kou completely abstained from ordinary human food.

Lord Lao also sent the Jade Maiden Changrong and eleven other celestial maidens to instruct Kou Qianzhi in the arts of Daoyin (a breathing and physical exercise technique for nurturing life) and the secrets of absorbing Qi (the method of cultivating by drawing upon the vital energy of heaven and earth). In the first month of the jiazi year, when the era name was changed to "Beginning Light," Kou entered the Northern Wei capital with Daoist scriptures to spread his teachings. Upon learning of this, Emperor Taiwu ordered officials to prepare sacrificial offerings for Lord Lao and issued an edict: "Now that my holy teacher, the Supreme Lord Lao, has personally descended to bestow upon me the title of 'Perfected Lord of Great Peace,' along with ceremonial headwear, robes, and Fulu, the era name shall be changed to the first year of the Perfected Lord of Great Peace, and a general amnesty shall be granted."

After Emperor Taiwu received the Fulu, all ceremonial banners and flags were changed to azure, the representative color of Daoism. From then on, all memorials and documents within and outside the court were required to address the emperor as "His Majesty the Perfected Lord of Great Peace Emperor." It was also decreed that Daoism must hold a higher status than all other religions. Beginning with Emperor Taiwu, every subsequent emperor would receive the transmission of Fulu upon ascending the throne.

On the twenty-fifth day of the fifth month of that year, Kou Qianzhi achieved ascension to immortality at the Silent Wheel Palace. At the time, azure spiritual energy rose like smoke from his mouth toward the heavens—he was eighty-four years old. On the fifteenth day of the seventh month, Shen You of Dongjun saw Kou Qianzhi on Mount Song, his body shining like silver, radiant as the sun as he slowly ascended. This was a sign that he had perfected the "Way of Soaring to the Moon" (a Daoist method for achieving celestial ascent).

Later, Emperor Wu of the Northern Zhou dynasty established the Hall of Mystical Penetration to enshrine Daoist deities, summoning priests from all regions to expound upon the two chapters of the Daode Jing (Classic of the Way and Virtue). When Emperor Wen of the Sui dynasty built the new capital of Daxing City at Dragon Head Plain, he ordered the craftsman Yuwen Kai to construct thirty-six Daoist temples on geomantically auspicious sites, renaming them "Immortal Altars." Their grandeur surpassed all previous constructions.

By the Tang dynasty, the imperial family revered the Supreme Lord Lao as their sacred ancestor, honoring him with unprecedented ceremonial grandeur, much like the Song dynasty's veneration of the Yellow Emperor as their sacred ancestor. From Emperor Gaozu to Emperor Xizong, the Supreme Lord Lao manifested multiple times, and these events were recorded in detail.

According to the Records of the Divine Dragon (Youlong Zhuan), in the 13th year of the Daye era (617 CE) during the Sui dynasty, the Supreme Venerable Sovereign (Taishang Laojun, the highest deity in Daoism) dispatched the mountain god of Huoshan to deliver a prophecy to Duke Li Yuan of Tang: "You are destined to obtain the empire." The exact wording of this prophecy was not recorded in detail in historical texts.

In the first year of the Wude era (618 CE) during Emperor Gaozu's reign of Tang, the Supreme Venerable Sovereign manifested at Yangjiao Mountain in Fushan County, Jinzhou. Appearing before a simple villager named Ji Shanxing, the deity declared: "Go and inform the Tang emperor that he has now grasped the sacred principles of governance. The celestial mandate for his dynasty shall endure. He must construct an Anhua Palace east of Chang'an City to enshrine Daoist deities, and thus peace shall prevail throughout the realm." Having delivered this message, the deity ascended skyward and vanished.

This manifestation occurred during the southern invasion of Jinjiang region by Song Jingang, a general of the rebel Liu Wuzhou, while Prince Li Shimin (later Emperor Taizong) was stationed with troops in Jiangzhou. Fleeing the warfare, Ji Shanxing had taken refuge in Linfen County. On the night of April 27th, the Supreme Venerable Sovereign appeared again—this time robed in white with a golden crown—to confirm Ji's recollection of the earlier instruction and foretold that a man presenting a stone turtle would serve as verification when Ji sought audience with the emperor.

On May 5th, Ji Shanxing reported these events to He Ruo Xiaoyi, the Chief Administrator of Jinzhou. By May 11th, Ji was granted an audience with Prince Li Shimin, where he recounted the divine manifestations in detail. All attending officials offered congratulations to the prince, who then dispatched his left... This account reflects how Daoism provided sacred legitimacy to the nascent Tang regime. The details concerning the installation of Daoist images and construction of temples demonstrate the integration of Daoist ritual practices with political authority during this foundational period.

Commander Du Ang of the Imperial Guard and Shan Xing erected an altar for sacrifices at the site where the divine manifestation had appeared. On the thirteenth day of the fifth month, during their worship, they suddenly saw an old man emerge amidst purple clouds, exactly as Shan Xing had previously described. The elder raised his whip, pointed at Du Ang and asked, "Who are you?" Du Ang replied, "I am Du Ang, an envoy sent by the Prince of Qin, specially come to present offerings." The old man said, "I neither eat nor drink—what need have I for sacrifices?" Then pointing at Shan Xing, he added, "This man knows the whole sequence of events."

Returning to give a detailed report of the divine being's reappearance, Du Ang was ordered to draft a memorial. He and Shan Xing hastened by swift horses to the capital. On the nineteenth day of the fifth month, upon arriving at Chang'an, they had just taken their positions outside the court gates when, as predicted, Zhang Da of Qiongzhou presented a turtle-shaped stone inscribed with the words: "The realm is at peace, descendants shall prosper, for ten thousand generations, ten thousand years." Together they entered the palace to report, and Emperor Gaozu (Li Yuan, founder of the Tang dynasty) was greatly pleased.

By the eleventh day of the sixth month, an imperial decree appointed Shan Xing to the office of "Gentleman for Court Discussion" and awarded him one hundred bolts of silk. On the sixth day of the seventh month, an edict ordered Liu Xian, the Palace Attendant, to construct a temple at the site of the divine manifestation in Yangjiao Mountain, and renamed Fushan County as Shenshan County. On the twenty-fifth day of the eighth month that same year, the old man again summoned Shan Xing. The next day, when Shan Xing arrived at the temple site, he once more beheld the elder seated in a magnificent canopy between two trees, leaning against a curved armrest with crimson-patterned silk draping overhead, attended by a blue-robed youth. Behind them stood a yellow-clad man holding a horse, who asked Shan Xing, "Is the Son of Heaven pleased?" Shan Xing replied, "Exceedingly so." The man then asked, "Do you have any remaining doubts?" Shan Xing said, "Only that we do not know the sage's name." The old man declared: "I am the Supreme Divine Immortal, surnamed Li, styled Boyang, known as Lord Lao (the deified Laozi)—ancestor of your emperor. My biography appears in the Records of the Grand Historian. As proof, the withered juniper tree in Guyang County, Bozhou, shall revive. Now that the rebels are pacified, the realm shall..."

This scripture records several miraculous events associated with the manifestations of Lord Lao (the supreme deity of Daoism) during the late Sui and early Tang dynasties.

In the final years of the Sui dynasty, a practitioner named Shanxing witnessed multiple divine manifestations of Lord Lao at Yangjiao Mountain (later renamed Longjiao Mountain). The first occurred during Emperor Gaozu's Wude reign period, when Lord Lao prophesied the Tang dynasty's rise to power and foretold the revival of a withered juniper tree at the temple in Bozhou. Shanxing reported this to official He Ruoxiaoyi, and after verification by imperial envoys, Emperor Li Yuan was overjoyed and richly rewarded Shanxing.

Later, Shanxing witnessed further extraordinary manifestations: Lord Lao seated majestically on a jade table with a dozen immortal attendants; then appearing in a hall surrounded by ranks of true immortals and divine soldiers, riding blue dragons and white tigers beneath banners that filled the sky. Lord Lao predicted he would dispatch the Duke of Zhou leading a million divine troops to assist Tang forces against the rebel Liu Heita - a prophecy fulfilled when the rebellion was quelled that April, coinciding with the miraculous revival of Bozhou's dead juniper tree.

During Emperor Xuanzong's Kaiyuan era, Yangjiao Mountain was renamed Longjiao Mountain, its temple converted into Qingtang Abbey, where imperial steles were erected enshrining sacred images through the ages. The text also documents how Daoist priest Wang Yuanzhi, having prophesied Li Yuan's heavenly mandate, received honors from three successive rulers - Gaozu, Taizong, and Empress Wu Zetian - establishing the precedent of granting purple robes to Daoist adepts.

Finally, it records Emperor Taizong's 637 edict acknowledging that while Lord Lao's teachings emphasize clarity, emptiness and wuwei (non-action), whereas Buddhism focuses on karma and rebirth, both represent important though distinct paths of spiritual instruction.

This passage documents historical events during Emperor Gaozong's reign of the Tang Dynasty when Daoism was elevated in status. At a time when Buddhism flourished, the emperor regarded Daoism as China's authentic tradition. The text first traces Daoism's origins: the Great Dao (Da Dao, cosmic source) existed since ancient times, transcending form while encompassing all creation. It could govern nations and return humanity to its original purity. In contrast, Buddhism came from the Western Regions during the Eastern Han Dynasty, with doctrines prone to change. Its emphasis on karma led people to worship for blessings and avoid misfortune.

Reflecting on these circumstances, the emperor resolved to reform. Claiming descent from Laozi (who held the post of Historian of the Zhou Court), he attributed the Tang Dynasty's prosperity to Daoist principles of "supreme virtue" (Shang De) and "non-action" (Wuwei). He thus decreed that in religious ceremonies and official rankings, Daoist priests (including female Daoists, known as nüguan) should take precedence over Buddhist monks and nuns, restoring reverence for ancestral tradition.

In the second year of the Longshuo era (662 CE), while residing in Luoyang Palace, Emperor Gaozong heard of the miraculous efficacy of the Laozi Temple on the northern mountains near the imperial city. He ordered Luozhou's Chief Official Xu Lishi to construct a new Qingmiao Temple. During construction, workers unearthed an ancient stone altar and a fragmented stele, revealing it was originally established by the immortal Bo Zhongli (Lord Bo). The four-foot-long, two-foot-wide stone altar bore the inscription "Supreme Elder Lord" (Taishang Laojun).

Upon completion, the emperor appointed officials from the Palace Domestic Service alongside renowned Daoist masters—Guo Xingzhen, Huang Yuanyi, and Liu Daohe—to oversee the temple. This account reflects how the Tang imperial family reinforced Daoism's orthodox status during Buddhist-Daoist rivalries through archaeological discoveries and institutional reforms.

On the night of the twenty-eighth day of the second lunar month, during a Daoist ritual ceremony (the establishment of an altar for Zhaijiao), a sudden white radiance enveloped the entire hall, illuminating the multi-tiered altar platforms. The Most High Lord Lao (Taishang Laojun) manifested within this light, his beard and hair pure white, clad in white robes, with two attendants standing on either side. This divine vision persisted for a considerable time before fading. Thirteen witnesses including Luozhou's Record-Keeper Yang Hushi collectively observed the phenomenon and reported it to the imperial court.

By imperial decree, an image of Laojun's sacred manifestation was painted according to the witnesses' descriptions and named the "Auspicious Image of Laojun." Officials submitted memorials celebrating: "The Most High Lord Lao has revealed this auspicious sign during our flourishing era. As Your Majesty's heart is attuned to the Dao, the sacred image now appears within towering temple halls—their upturned eaves like phoenix wings soaring into cloudy heavens, their roof ridges resembling coiling dragons amidst the mists. Opening the windows reveals divine blessings: Laojun's numinous light fills the altar platforms while immortal attendants cast reflections upon the steps. This truly manifests Your Majesty's utmost sincerity and sagely virtue."

"This auspicious sign surpasses all ancient omens received by legendary rulers—the glorious light during Emperor Shun's reign, the propitious clouds of the Han dynasty, or the descent of divine birds upon sacrificial altars—none can compare." The emperor further ordered the construction of a Pure Palace (Qinggong) beside the palace gates as a robing chamber, instituting an annual ceremony where the court would provide incense burners and ritual banners, with musicians from the Court of Imperial Sacrifices leading the procession. Such veneration of the ancestral master was unprecedented in history.

On the twenty-eighth day of the second lunar month in the first year of the Qianfeng era (666 CE), after completing the Fengshan sacrifices at Mount Tai, the emperor returned to Bozhou to worship Laojun, formally honoring him as "True Origin Emperor" (Zhenyuan Huangdi). The imperial edict proclaimed: "The Great Dao (Da Dao) exists naturally, preceding heaven and earth; the perfected person embraces emptiness, comprehending all creation's essence. Laojun is Our primordial source—from Fuxi's era to the Zhou dynasty's decline, though formless, his spiritual efficacy remains manifest. He transforms infinitely, either riding primordial qi (Yuanqi) to ascend the heavens, or resonating with the essence of sun and moon."

When Laozi (venerated in Daoism as "The Most High Lord Lao") descended to the mortal realm, he sometimes moved with ease between heaven and earth, breathing in the winds and clouds, while at other times serving as both teacher and friend to emperors. He employed the mysterious transformations of inner alchemy (Neidan), as unfathomable as the interplay of Yin-Yang, standing as lofty as the sun and moon. As the ritual music of the Zhou dynasty collapsed into disorder, he withdrew from sight to serve as the Archivist of the Pillar (a Zhou official post).

He left behind majestic and upright teachings, establishing models for later generations. Though his mind was as vast as the primordial void (Taixu), his principles all returned to the True Sovereign (the personified Dao). He cast aside worldly cleverness, nurturing his spirit (Shen) and reducing desires, remaining silent and practicing non-action (Wuwei) yet naturally attaining fulfillment. His wisdom was like an inexhaustible spring, its application never running dry. Holding fast to the Dao, he returned to pristine simplicity, cleansing profound insight to be free of burdens, transcending heaven and earth to achieve lasting existence, rising above mundane crafts to nurture all things. This realm is supreme and truly beyond description in words.

Moreover, the teachings of this Great Sage could make nations flourish and imperial thrones secure; the practice of his exalted virtue (De) truly belonged to an age of perfection. Inheriting the Mandate of Heaven to rule over the people, I gaze upon the radiance of sun, moon, and stars with reverence day and night, dwelling in imperial majesty yet restless in sleep. Fulfilling filial duty to ancestors, offering gentle appeasement to the spirits, I implement governance through clarity and non-action, continuing the teachings of universal peace.

Ascending lofty mountains to perform sacrifices, seated in the Bright Hall to receive blessings. Auspicious clouds swirl with divine signs, layered sun-wheels descend with propitious omens. Cranes harmonize with the music of the "Nine Songs," mountains shout "Ten thousand years!" Surpassing the virtuous deeds of ancient sage-kings, standing foremost among emperors of all ages. After completing the grand Fengshan ceremonies, I deliberately detoured through Ku County (Laozi's birthplace) on my return to the capital, personally offering spiced wine in libation. Gazing long at the auspicious cypress trees, sighing deeply while cupping water from the sacred spring. My remembrance of Laozi grows ever deeper, my reverence for the primordial ancestor more sincere. We must illuminate the profound mysteries of the Dao's origin to honor the Great Sage's merits.

Let it be decreed that Laozi's honorific title shall be "Great Sage Ancestor, Exalted Supreme Great Dao, Golden Tower Mysterious Origin Celestial August Emperor," with his mother as "Primordial Heaven Empress." Rename Guyang County as Zhenyuan County, exempting local clansmen from taxes for one year to express kinship with distant ancestors and clarify the meaning of venerating our origins. This edict shall be proclaimed throughout the land, with responsible offices implementing it immediately. This emperor was none other than Emperor Taizong of Tang.

This account describes several miraculous manifestations of Laozi (venerated in Daoism as the Emperor of Chaotic Origin). During Emperor Gaozong's reign of the Tang dynasty, Empress Wende of the imperial clan constructed the magnificent Dongming Temple, adorned with extraordinary splendor. In the fourth month of the fourth year of the Yifeng era (679 CE), the emperor dispatched Daoist priest Zheng Yuanyin and twenty-three others to perform rituals at Mount Beimang (a famous mountain north of Luoyang). At dawn on the first day of the fifth month, priest Mi Yi witnessed Laozi riding a white horse with a red mane, accompanied by a blue-robed attendant, descending from the sky west of the altar, radiating auspicious light that illuminated everything. Laozi told Mi Yi, "My descendant shall enjoy long-lasting sovereignty," before vanishing. Official Sun Rui submitted a memorial reporting this event, and all court officials presented congratulatory memorials, praising it as an auspicious sign for the nation. The emperor was overjoyed and decreed that henceforth Daoist priests would be administered by the Court of the Imperial Clan (the office managing imperial family affairs), ranking just below the imperial princes.

During Empress Wu Zetian's regency in the first year of the Wenming era (684 CE), Laozi manifested again on the eighteenth day of the second month. This appearance occurred at Huangtian Plain in Wenxiang County, Guo Prefecture (modern-day Lingbao, Henan), where he sent Wu Yuanchong of Yuzhang, Hong Prefecture, to deliver a message to Wu Zetian foretelling prolonged peace for the nation. Wu Yuanchong initially saw six immortals riding colored clouds from the northwest astride crimson dragons, dressed in rainbow garments, two of whom held precious pearls. These divine signs were all regarded as important omens of Laozi's protection over the Li imperial family of Tang.

The phrase "enjoy long-lasting sovereignty" refers to enduring state prosperity, "Emperor of Chaotic Origin" being Laozi's honorific title, "golden countenance and jade radiance" describing his sacred appearance, and "celestial steed" referring to the heavenly horse. These events reflect the Tang imperial family's veneration of Daoism and Laozi's special status as the ancestral figure of the Li imperial lineage.

Four figures holding rainbow-colored banners and brocade canopies appeared before Yuan Chong, announcing: "The Supreme Venerable Sovereign (Taishang Laojun, the highest deity in Daoism) is coming." Having delivered this message, they departed. Soon an extraordinarily rich fragrance filled the air as three azure-clad youths holding incense burners descended from the northwestern clouds, passing before Yuan Chong. Then two more figures in blue robes, carrying crimson whisks and ruyi scepters (Daoist ritual implements), smiled as they processed by.

Subsequently, four immortals astride azure dragons, bearing ceremonial staffs and banners, declared to Yuan Chong: "The Supreme Venerable Sovereign wishes to speak with you," before likewise vanishing. Suddenly, amidst five-colored auspicious clouds emerged a Daoist priest riding a white divine beast (resembling a mule with a crimson tail), dressed in pale yellow robes with white hair and beard, wearing a golden floral crown. The priest addressed Yuan Chong: "I am Taishang Laojun, ancestral progenitor of your emperor." Yuan Chong immediately prostrated himself, whereupon Laojun summoned him: "Follow me, for I have words to impart."

As Yuan Chong ascended with Laojun several zhang above the ground, he beheld six immortals behind the venerable one—each astride dragons, wearing seven-star swords at their waists and holding various ritual implements (all unfamiliar to Yuan Chong). Adorned with floral crowns and colorful headscarves, their radiant garments shimmered as they stood in attendance. Behind them rolled an ornate cloud-chariot draped with jeweled canopies and banner-flowers, encircled by five-hued clouds. Countless dragon-mounted immortals bearing ceremonial staffs and banners formed the retinue—all towering in stature, accompanied by celestial music. Some five hundred witnesses—travelers beyond the pass and local officials/commoners of Wenxiang County—observed this auspicious spectacle from below, bowing in reverence.

In an instant, Yuan Chong found himself returned to earth and reported the event in detail. Empress Wu Zetian initially received the account with displeasure, yet ultimately refrained from harming him, converting the Wenxiang temporary palace into Fengxian Abbey instead. Gradually she relinquished certain improper ambitions. Shortly thereafter, a three-hundred-foot hill miraculously arose in Xinfeng County, prompting the court to establish Qingshan County in commemoration. These auspicious occurrences, recorded in the Veritable Records of the Empress Regnant, transpired on the fifth day of the ninth month of Chuigong 2 (686 CE). Were these not celestial warnings to Wu Zetian, heralding the imminent resurgence of the Li-Tang dynasty's earth virtue (the earth phase in the Five Phases cosmology)? Ultimately, she did restore the throne to Emperor Zhongzong.

After ascending the throne, Emperor Xuanzong of Tang changed his reign title to Jinglong and decreed that each prefecture should establish a Daoist temple uniformly named "Jinglong Guan" (Jinglong Abbey). Two years later, these were renamed "Zhongxing Guan" (Abbey of National Revival), and after another three years, they became "Longxing Guan" (Abbey of Dragon Revival), following the traditional practice of ordaining devotees. In the third year of the Kaiyuan era (715 CE), Xuanzong again ordered the nationwide establishment of "Kaiyuan Guan" (Kaiyuan Abbey) and personally composed the "Hunyuan Zan" (Eulogy of Primordial Chaos), praising Laozi (Shangde, the Highest Virtue) for his immortality—depicted with white hair cascading over his shoulders and enveloped in purple qi (vital energy). The eulogy mentioned Laozi leaving the five-thousand-character Daode Jing (Classic of the Way and Virtue) at Hangu Pass, emphasizing the profound mystery of the Dao. Xuanzong inscribed this eulogy in red pigment using the "eight-part script" calligraphic style on wooden panels, which were then hung above the sacred canopy in the Hall of the Sacred Ancestor dedicated to Laozi.

In the eleventh year of Kaiyuan (723), Xuanzong commanded the construction of Zhenjun Miao (Temples of the True Lords) on each of the Five Sacred Peaks, as well as the establishment of Zijigong (Purple Ultimate Palaces) across the empire. By the thirteenth year (725), grand Daoist complexes were erected: the Taiqing Gong (Great Clarity Palace) in Chang’an, the Taiwei Gong (Great Subtlety Palace) in Luoyang, the Ziwei Gong (Purple Tenuity Palace) at the former residence of Emperor Gaozu in Taiyuan, and the Qisheng Gong (Palace of Revealed Sagacity) at the old "Hidden Dragon" palace in Luzhou. These temples were furnished with imperial-grade ceremonial regalia, including dragon-embroidered robes, crimson silk canopies, and ornamental halberds flanking the gates.

During this period, auspicious omens emerged throughout the land: In Puzhou, a crescent-shaped jade slab carved with immortals pounding elixirs was unearthed; when struck, it produced a clear, resonant tone and was named the "Crescent Chimestone," later hung in the Zhenyuan Temple of Taiyuan. In Ruzhou’s Lushan County, a jade ying (a type of precious jade) was discovered during the renovation of an ancient temple—its chime could be heard for miles and was installed in the Taiqing Palace. During the construction of a temple in Quzhou, a three-foot-long stone fish was excavated; its iron-like texture bore hues of purple and green, and its striking produced a mighty sound. Xuanzong named it the "Auspicious Fish Chimestone" and decreed it be displayed in the Taiwei Palace, stipulating that it could only be struck during scripture lectures or purification rituals (zhaijiao). Temples nationwide soon replicated these sacred instruments in wood and stone for summoning devotees.

Xuanzong also composed the "Rainbow and Feather Garment Dance" and the "Purple Ultimate Bagua Dance" (Eight Trigrams Dance) for rituals at the Taiqing Palace. He further institutionalized joint oversight of local temples by chancellors and regional military governors (jiedushi). These measures exemplified the flourishing of Daoist temple construction during Xuanzong’s reign and the imperial court’s veneration of Daoism.

This account describes a series of auspicious omens that occurred during Emperor Xuanzong of Tang's pilgrimage to the sacred sites of Laozi (the Sacred Ancestor) in Bozhou (modern-day Anhui). After performing the Fengshan sacrifices at Mount Tai, the emperor specifically visited the Laozi Temple in Bozhou. There, he personally inscribed the Dao De Jing (Classic of the Way and Virtue) onto stone steles, constructing an octagonal pavilion to protect them, which were then placed before the Xuyuan Hall. Later, he traveled to the Kaiyuan Abbey in Huaizhou and the Fengxian Abbey in Wenxiang to pray for the people's welfare, again personally transcribing scriptures onto stone steles arranged symmetrically according to the layout of the Taiqing Palace.

In the ninth year of the Kaiyuan era (721 CE), when Daoist priests at the Laozi Temple in Bozhou prepared to cut down a withered juniper tree in front of the Xuyuan Hall, they discovered that each piece of wood naturally bore the vermilion characters "Qian Yuan Heng Li Zhen" (an auspicious phrase from the Yijing or Book of Changes), with exquisitely formed strokes. The court regarded this as a divine omen and ordered the inscribed wood pieces to be preserved in the imperial treasury, with some distributed to nobles, high officials, and Daoist priests.

In the seventeenth year of Kaiyuan (729 CE), officials from Yizhou reported that the wooden pillars of the main hall at the Xinxing Nunnery in Xinjin County, Shuzhou, naturally displayed an image of Laozi in their grain: the sage appeared crowned by a canopy, with thirteen clouds and celestial blossoms beneath his feet. After verification by 130 local officials, Daoists, monks, and nuns, it was confirmed as a naturally formed sacred manifestation—far beyond what human craftsmanship could achieve. The memorial noted that Laozi (the Supreme Venerable Sovereign) was a primordial great sage who had manifested divine signs since antiquity: during the Yellow Emperor's era, he appeared as Guangchengzi; under King Wen of Zhou, he served as the Archivist; and during Emperor Gaozu's Wude reign in the Tang dynasty, further miraculous appearances were recorded.

The Youlong Zhuan records several miraculous events during Emperor Xuanzong's reign (Kaiyuan era) of the Tang Dynasty. In Xinxing County, auspicious omens appeared, prompting the locality to be renamed Xinjin County, with its temple redesignated as Xinxing Temple. Marvels included auspicious flowers encircling the area, celestial canopies manifesting in the sky, and pillar shadows resembling Laozi (honored in Daoism as the Ancestral Immortal) teaching beneath a pillar—omens surpassing even the legendary appearances of phoenix nests and qilin in historical records.

The imperial court conducted grand ceremonies, bestowing additional honorific titles upon Laozi according to ancient rites, with court historians documenting the events. On the 24th day of the fifth month, the emperor dispatched the eunuch Lin Zhaoyin to transport the miraculously inscribed temple pillar to the palace, enshrining it in the Datong Hall. Daoist temples across Chang'an took turns venerating it for seven days. An imperial edict proclaimed: "Though the Dao (the Way) is formless, it responds to sincerity. This auspicious sign, recorded in history, resonates with Xinxing's ('New Prosperity') name, bringing blessings to ancestral temples and grace to the people. Let this be proclaimed throughout the land."

Earlier, on the 17th day of the fifth month, the emperor had planned to visit north of the Wei River. That night, Laozi (referred to as Zhenyuan) appeared in a dream, warning: "You have ruled long, but now the northern guardian spirits are absent. Do not travel—cancel immediately." At dawn, the journey was abandoned, and soon after, catastrophic floods struck the Jing and Wei Rivers, lasting over ten days. In the 21st year of Kaiyuan, Emperor Xuanzong personally annotated the Daode Jing (Classic of the Way and Virtue) and composed a preface, decreeing every household to keep a copy. Chang'an's streets were adorned with lanterns as the imperial edition was ceremoniously welcomed into the Taiqing Palace.

On the 7th day of the first lunar month in Kaiyuan 29, Tian Tongxiu, a military officer of the Prince of Chen's household, witnessed purple clouds swirling beyond Danfeng Gate. There, Laozi (called Hunyuan) manifested astride a white horse, accompanied by two attendants and two youths. Laozi revealed: "Before departing westward through Liusha ('Flowing Sands') with Yin Xi (his disciple), I concealed a golden casket of spiritual talismans (Jinkui Lingfu) at Yin Xi's former residence near the ancient pass in Taolin. Petition the emperor to retrieve it." Envoys and Tian Tongxiu excavated the ruins of the ancient Hangu Pass, twelve li south of Taolin County in Shanzhou, where purple mists and a white rabbit—auspicious signs—led them to the discovery beneath a withered mulberry tree.

(Note: "Hunyuan" and "Zhenyuan" are honorific titles for Laozi; "Liusha" references Laozi's legendary westward journey beyond Hangu Pass; "Jinkui Lingfu" denotes esoteric Daoist scriptures and talismans.)

This account records the miraculous manifestation of a Daoist sacred relic: During Emperor Xuanzong's reign of the Tang dynasty, workers digging southwest of Chang'an city discovered a stone casket containing jade tablets and golden cases inscribed with ancient seal script in cinnabar. Upon receiving this news, the emperor was overjoyed and immediately ordered the capital to prepare grand ceremonial processions to welcome the numinous treasure through Tonghua Gate into the palace. When the sacred texts were placed upon the five-colored jeweled carriage, they radiated dazzling light that illuminated heaven and earth.

The emperor personally received the treasure at Danfeng Tower, clad in dragon robes and holding a golden incense burner, while imperial consorts scattered flowers and burned incense in reverence from the tower. He commanded gold coins to be thrown to the common people below, filling the entire capital with joyous celebration. That evening, when placing the numinous talisman in Lingchang Hall, miraculous lights appeared among the pavilions and trees. Consequently, the emperor changed his era name from Kaiyuan to Tianbao ("Heavenly Treasure").

Three years later, the emperor discovered the talisman bore the characters "Tianbao Qianzai" (Heavenly Treasure for a Thousand Years), corresponding perfectly with his new reign title. He thus erected Tianbao Temple at Changle Pavilion where the treasure was found, personally composing an inscription for the numinous talisman stele. Within the palace, he built the Lingfu Hall and ennobled the discoverer Tong Xiu to the fifth rank. When ministers petitioned to honor him with the title "Divinely Martial Kaiyuan Tianbao Emperor," he accepted and proclaimed a general amnesty.

On the gengzi day of the intercalary fourth month that same year, the emperor dreamed of Lord Lao (Hunyuan, the deified Laozi) declaring: "I have long resided southwest of the city and shall meet you at Xingqing Palace." The emperor immediately dispatched palace envoys and Daoist priest Xiao Yuanyu to investigate. Days later, amidst the Louguan mountain valleys, purple auspicious clouds and radiant white light appeared. Excavation revealed a three-foot tall jade statue of Laozi. That very day, the emperor personally welcomed the sacred image at Datong Hall of Xingqing Palace.

This narrative demonstrates Tang imperial veneration for Daoist miracles, showcasing the magnificent ceremonies accompanying sacred manifestations, and reflects the intimate connection between Daoism and imperial authority during this period.

This account documents several significant Daoist auspicious omens during Emperor Xuanzong's reign of the Tang Dynasty. The first occurred during the enshrinement of Laozi's (deified as Emperor Hunyuan) statue in the inner palace. Officials including Chen Xilie witnessed a miraculous vision at the Taiqing Gate: within the moonlight appeared purple cloud-qi (qi), escorted by two azure-robed youths, the deified Laozi (Laojun) clad in white robes. Holding a horsetail whisk, Laozi declared, "I am Emperor Hunyuan. Tell my descendant [referring to Xuanzong] that you are true humans (zhenren) of the celestial realm—I shall bless you with longevity and protection from calamity." With these words, he entered the palace gates amid the clouds. After officials reported this, Xuanzong ordered its inclusion in historical records.

That same year in September, Xuanzong dreamed of Laozi foretelling another spiritual manifestation. Soon after, jade registers with celestial talismans (fulu) were discovered on Mount Taibai. These were ceremoniously transported to Chang'an and enshrined in the Lingfu Hall. The mountain deity was enfeoffed as "Duke of Numinous Response," while the discovery cave was renamed "Cavern of Auspicious Signs." A new Zhenfu County was established at the mountain's base, with Zhenfu Temples constructed nationwide. In December, while Xuanzong resided at Huaqing Palace, auspicious clouds gathered over Mount Li's summit, where Laozi manifested at the Chaoyuan Pavilion. The emperor and his consorts reverently contemplated this apparition for an extended period. Consequently, Huichang County was renamed Zhaoying County, Mount Li became Mount Zhaoying, its deity received the title "Duke of Primordial Virtue (Yuande)," and Chaoyuan Pavilion was renamed "Pavilion of the Descended Sage."

In the eighth year of the Tianbao era (749 CE), twenty-seven sacred jade immortals' statues were obtained from Luochuan County in Ningzhou. Following the ceremonial protocols used earlier during the reception of the Lingbao Talisman, they were escorted to Chang'an. Luochuan was renamed Zhenning County, with the Tongdao Abbey constructed at the discovery site, for which Xuanzong personally composed a stele inscription. These meticulously recorded events exemplify the Tang imperial family's profound veneration for Daoist beliefs.

In the palace, a numinous mushroom (jade zhi) suddenly sprouted. A recluse named Li Hun from Mount Taibai reported to the emperor that he had witnessed an apparition of Hunyuan (referring to Laozi) in the Golden Star Cave, where there was a jade stele inscribed with the prophetic words "Holy Emperor's Blessings and Longevity." The emperor then dispatched the Censor-in-Chief Wang Hong with a team to the Immortal Wandering Valley. After traveling over forty li, they indeed discovered the stele. The emperor publicly proclaimed this auspicious omen throughout the realm.

On the bingyin day of the intercalary sixth month, the emperor personally visited the Taiqing Palace (a Daoist temple dedicated to Laozi) to offer sacrifices. He posthumously bestowed honorific titles upon the Five Sages and ordered the creation of statues of Confucius's four disciples to stand in attendance beside the statue of Hunyuan (Laozi). He further decreed the construction of Jade Mushroom Temples (dedicated to the auspicious mushroom) in the ten major prefectures of the empire and granted a general amnesty.

On the gengyin day of the ninth year of the Tianbao era, another Mount Taibai recluse named Wang Yuanyi reported that the Great Emperor Hunyuan (Laozi) had manifested to him, revealing the presence of efficacious talismans (fulu) in the Treasure Immortal Cave. The emperor sent Zhang Jun, Minister of Justice, and Wang Zhui, Minister of Works, to retrieve them. They successfully obtained these authentic talismans, which were then entrusted to the Imperial Archives for preservation.

In the thirteenth year of the Tianbao era (754 CE) during Emperor Xuanzong's reign, on the eighth day of the first lunar month, Lord Lao (venerated in Daoism as the "Emperor of Primordial Chaos") manifested his divine presence at the Taiqing Temple. Riding upon auspicious purple clouds, he summoned scholar Li Qi. The Lord foretold the flourishing fortune of the Tang dynasty, predicting that white cranes and multicolored clouds—signs of divine favor—would descend upon the imperial court. On the guiyou day of the second month, Emperor Xuanzong personally visited the Taiqing Temple to pay homage. He bestowed upon Lord Lao the exalted title "Great Sacred Ancestor, Exalted Supreme Emperor of the Golden Portal and Primordial Chaos," while posthumously honoring five previous emperors including Gaozu and Taizong with additional temple names. Xuanzong himself assumed the grandiose title "Open Origin Celestial and Terrestrial Great Treasure Sagely Civil and Divine Martial Emperor Who Attested to the Dao and Exemplified Filial Virtue," and proclaimed a general amnesty throughout the realm.

When the An Lushan Rebellion erupted later, as Xuanzong fled to Shu territory, Lord Lao manifested again by the Black Water River at Sanquan County in Hanzhong Commandery. The emperor immediately ordered craftsmen to carve a stone statue of Lord Lao at the apparition site. Subsequently, in the mountainous regions of Yichang County, Lizhou, witnesses reported seeing Lord Lao riding a white donkey (known as "white guard")—an omen interpreted as foretelling the suppression of An Lushan's rebellion. The mountain was consequently named "White Guard Ridge," and the Ziran Temple was constructed at the manifestation site. The Sanquan County apparition occurred six li south of Wangqin Post Station.

On the eighteenth day of the third lunar month in the second year of the Zhide era (757 CE) under Emperor Suzong's reign, Lord Lao manifested once more at Yunlong Cliff in Tonghua Commandery. During a grand zhaijiao (purification ritual) conducted by local residents to pray for the nation's welfare, strange mists and fragrant aromas suddenly permeated the area. By the chen hour (7-9 AM), as the clouds gradually dispersed, divine radiance shot straight into the heavens. The assembled crowd beheld Lord Lao's true form standing before the mountain—a towering white figure connecting heaven and earth, his left hand hanging naturally while his right held the Five Brilliances fan (symbolizing wisdom of the five directions), his countenance profoundly majestic. Though the cliff stood imposingly high, it reached only to Lord Lao's elbow. The manifestation lasted extensively before fading. Local officials reported this event to the court, prompting Suzong to commission artists to paint the sacred image. The retired emperor (Xuanzong) personally composed a eulogy with preface, ordering historians to record the event and proclaim it throughout the land.

The preface's essence stated: "Our Great Sacred Ancestor Lord Lao, who revealed the mysterious Dao methods and dwells in the supreme pure celestial realms, has repeatedly manifested divine signs to protect his descendants. On this eighteenth day of the third month, he again manifested in daylight at Yunlong Cliff in Tonghua Commandery, with auspicious lights glowing in the sky, clad in seven-star five-colored immortal robes attended by golden boys and jade maidens—receiving reverent worship from Daoist priests, Buddhist monks, and commoners alike. Just as the divine manifestation at Yangjiao Mountain once prophesied our dynasty's founding (referring to Lord Lao's apparition foretelling the Tang's establishment during Gaozu's reign), now this dragon cliff reveals the sacred countenance anew, heralding the imminent pacification of rebellion. This stands not only as testament to successive emperors' veneration of Daoism..." (the latter portion of the original text is incomplete).

The Records of the Divine Dragon chronicles several Tang dynasty emperors' mystical encounters with Lord Lao (Hunyuan, an honorific title for the Supreme Venerable Sovereign, the highest deity in Daoism). During the reign of Emperor Daizong, the ruler dreamed of two azure-clad immortal youths leading him to a celestial palace. There he beheld Lord Lao seated upon a jeweled throne, robed in cloud-patterned garments and crowned with a nine-phoenix headdress, surrounded by an entourage of perfected beings (Zhenren), jade maidens, immortal youths, and the Five Heavenly Guardians. The emperor, dressed in crimson robes and holding a jade scepter, stood behind Lord Lao and accompanied him on a journey across mystical mountains and seas, particularly noting the deity's jet-black hair. Upon awakening, he discovered an identical black-bearded statue of Lord Lao at the Guangtian Abbey's Ancestral Sage Hall in Chang'an, prompting him to commission his own portrait to be enshrined beside it.

Later, when eight auspicious treasures were discovered in Anyi County of Chu Prefecture, Emperor Daizong renamed the county "Baoying" (Treasure Response), established Baoying Abbey, and changed his reign era to "Baoying Year 1." During Emperor Dezong's Zhenyuan era (794 CE), Lord Lao secretly dispatched the Queen Mother of the West (Jinmu) to descend repeatedly upon Golden Spring Mountain in Guo Prefecture. There she transmitted Qi-cultivation techniques (Lianqi zhi shu) to the female Daoist adept Xie Ziran. After achieving perfection in her practice, Xie ascended to heaven in broad daylight on the sixteenth day of the tenth month. Three months later, she returned to inform Prefect Li Jian of a celestial jade hall where Lord Lao resides—its walls inscribed with names of immortals who served as emperors or ministers in the human realm.

These accounts reflect the Tang imperial family's veneration of Daoism, weaving tangible connections between monarchy and the divine realm through omens, visions, and cultivation miracles to reinforce the Mandate of Heaven. The mentioned "Qi-cultivation techniques" represent core Neidan (internal alchemy) practices, employing breath regulation and energy work to attain longevity and transcendence.

This scripture records two miraculous events involving the manifestation of Lord Lao (Taishang Laojun) that occurred during the second year of Emperor Jingzong's Baoli era (826 CE).

The first incident took place in the first lunar month when the emperor was conducting sacrifices at the Taiqing Temple in the southern suburbs. Zheng Jian, a registrar of Chang'an County, suddenly beheld an extraordinary elderly man dressed in white (none other than Lord Lao himself). The divine figure warned of an abandoned well that needed immediate filling, lest disaster strike. Zheng Jian noticed the ground already showing slight subsidence and promptly organized workers to fill the well, after which Lord Lao vanished. The emperor, upon learning of this, commissioned a commemorative stele with text composed by Wei Chuhou and calligraphy by Liu Gongquan, erected beside the filled well site.

On the eighteenth day of the twelfth lunar month that same year, while Liu Gongquan was inscribing the stele, a sudden whirlwind arose. Witnesses saw Lord Lao (honored as Hunyuan) appearing in purple robes with a golden crown and golden shoes, standing upon a white lotus. He held a five-brightness fan in his right hand while his left hung naturally, his entire form radiating golden light. Liu Gongquan and the stone carvers gazed in reverence for a long while, tracing the divine image on the ground with their tools. When completed, Lord Lao pointed his fan toward the heavens and transformed into streaming light that vanished into the clouds. The emperor ordered this account added to the stele's inscription.

The second miraculous event occurred in the fifth month of 837 CE during Emperor Wenzong's Kaicheng era. When Gao Yuanyu, a secretarial court official serving as prefect of Langzhou, discovered a naturally formed image of Lord Lao on a small cliff face by the Jialing River. The stone veins perfectly depicted Lord Lao's complete visage—eyebrows, hair, robes, headdress and shoes—with astonishing detail. Adjacent appeared another figure in wide sleeves holding an incense burner, and a child servant with double topknots, both seemingly awaiting orders. These images were entirely natural formations, far surpassing what human carving or painting could achieve. Gao Yuanyu frequently visited to venerate this divine manifestation.

This account documents several miraculous events related to Daoist sacred sites and imperial veneration during the Tang Dynasty. When people prayed to Laozi (revered as the "Great Sacred Ancestor" in Daoism), extraordinary phenomena occurred—purple auspicious clouds ascended, and spiritual springs spontaneously gushed forth. As the populace sought blessings and found every prayer answered, the locals erected stone steles and built temples to commemorate these auspicious signs. They even commissioned paintings to report these events to the imperial court, requesting their inclusion in official records, which the emperor approved by decree.

In the first year of the Huichang era (841), Emperor Wuzong of Tang issued an edict designating the 15th day of the second lunar month—Laozi's birthday—as the "Festival of the Sacred Descent." He ordered the capitals of Chang'an and Luoyang, as well as all prefectures across the empire, to observe the day with zhai (Daoist purification rituals to cleanse body and mind), perform religious ceremonies, and play music. The emperor even granted a special three-day exemption allowing public feasting and celebration, prohibiting any interference—even for urgent military matters—and established this as a permanent institution.

In the ninth month of the tenth year of the Xiantong era (869), under Emperor Yizong, the rebel leader Pang Xun led over 3,000 troops to attack the Taiqing Palace in Bozhou (the Daoist temple at Laozi's birthplace). That day, more than 300 locals witnessed the sacred statue of Laozi rise from the temple and soar southward. Soon after, a dark mist enveloped the southern riverbanks, causing the rebel army to lose their way and turn on each other in confusion. Pang Xun drowned in the chaos. Li Wei, the military governor of Bianzhou, reported the incident to the throne. The emperor responded with an edict proclaiming that the Tang Dynasty upheld the serene Dao of Laozi (honored as the "Emperor of Chaotic Origin"), and that the Taiqing Palace was the sacred birthplace of their ancestral sage. The divine punishment of the rebels demonstrated celestial protection, and Li Wei was ordered to conduct thanksgiving rituals and record the event in the imperial annals.

In the third month of the 13th year (872), Yao Hu, the prefect of Taizhou, reported that during the construction of a Laozi Hall on Mount Tiantai, a stone casket containing inscribed tablets had been unearthed. The emperor declared this an auspicious sign from heaven and earth—a spiritual text foretelling national prosperity emerging from the Hall of Chaotic Origin (a shrine dedicated to Laozi). These records reflect how the Tang imperial family deified Laozi and employed Daoist miracles to consolidate their rule. Elements such as "soaring southward through the air" and "dark mist confounding enemies" bear distinct mythological overtones.

This account documents a series of miraculous events that occurred at sacred Daoist sites during the Tang Dynasty. At Qingtang Temple (a Daoist monastery) on Longjiao Mountain in Jinzhou, an extraordinary phenomenon repeatedly manifested involving auspicious kudzu vines withering and reviving on the cypress trees beside the Laozi Hall.

The earliest spiritual response from Hunyuan (referring to Lord Lao, the deified Laozi) appeared during the Wude era of Emperor Gaozu. Later, when a hall was constructed between two trees, over ten zhang (about 33 meters) of kudzu vines suddenly grew luxuriantly on the cypress trees the following year. However, during the succession crisis involving Prince Qi, the vines abruptly withered—only to sprout fresh green leaves again from their tips a month later, coinciding with the prince's eventual downfall. Subsequently, during major historical events such as Emperor Zhongzong's restoration, the An Lushan Rebellion, and Zhu Ci's revolt, the vines would wither before miraculously reviving.

During the Huang Chao Rebellion in the Guangming era, the vines withered in autumn but flourished again the following spring. A new shoot even appeared on a neighboring tree, growing over fifty chi (about 15 meters) in just ten days with exceptional vitality. The imperial court issued an edict commending this marvel and recorded it in official histories.

Another incident occurred at the Taiqing Temple in Bozhou (a Daoist monastery at Laozi’s birthplace). Starting from the fourth year of the Qianning era, rebel forces repeatedly attacked Zhenyuan County—sometimes numbering in the thousands, other times tens of thousands—attempting to burn the temple or assault the city. Each time, Lord Lao manifested divine intervention, summoning dense clouds, unleashing eerie winds, or hurling thunder and hail to rout the invaders. As a result, the court elevated Zhenyuan to a "metropolitan county" (directly administered near the capital) and conducted Qingci (Daoist ritual petitions) ceremonies to express gratitude for the divine protection. Emperor Xizong even personally knelt and bowed eastward in reverence.

These records illustrate the mystical connection between sacred Daoist sites and the rise and fall of dynasties, as well as the miraculous interventions of Lord Lao. Taiqing Temple in Bozhou, revered as the "birthplace of Hunyuan’s divine descent," saw its sacred status continually reinforced through these supernatural events.

This account documents the devotion of Wang Jian, emperor of the Former Shu state during the Five Dynasties period, to Daoism. Auspicious omens appeared near Chengdu's Qingyang Palace (a renowned Daoist temple), prompting the emperor to bestow honors upon Daoist practitioners.

The text mentions that as Qingyang Palace was considered sacred ground where Taishang Laojun (the deified form of Laozi, revered as the "Emperor of Chaotic Origin") manifested in human form, local official Pan Chou funded renovations that revitalized the temple complex. The emperor particularly honored the abbot Wu Chongyuan, granting him the purple robe (reserved for high-ranking Daoist masters) and the honorific title "Master Ningzhen" (Master of Concentrated Truth). Several other Daoists also received purple robes, while Pan Chou was further ennobled as "Grand Master of Palace Attendance with Golden Seal and Purple Ribbon."

The most miraculous event occurred on the night of the 29th day of the eighth lunar month. When imperial clansman Li Teli and Daoist Li Wuwei (Non-Action) conducted a Zhaijiao (purification ritual) at Qingyang Palace, they suddenly witnessed red light emanating from a bamboo grove in the southeast. Following this radiance, they discovered an ancient brick beneath a plum tree in the western compound. Measuring over one chi long and weighing twelve jin, the brick bore six archaic seal characters: "Taishang Pacifies Harmony and Eliminates Disasters." Chen Jingxuan, military governor of Xichuan, memorialized that this celestial sign foretold the emperor's imminent pacification of rebellions and elimination of calamities. Upon viewing this heaven-sent artifact, court officials unanimously interpreted it as an omen of impending peace.

This record reflects how rulers employed Daoist auspicious signs to legitimize their reign while demonstrating Daoism's prominent status in the Shu region. The mentioned "ritual altar" refers to the important Daoist sacrificial ceremony, while "manifestation from Chaotic Origin" alludes to the Daoist legend of Laozi's (Taishang Laojun's) earthly incarnation.

This passage records memorials presented by Tang imperial relatives and officials to the emperor, reporting auspicious signs and celebrating peace. It primarily describes two events:

First, Prince Li Guinian of Cao submitted a congratulatory memorial stating that although the nation had suffered rebellions and natural disasters, the emperor—like the ancient King Tang of Shang who issued self-reproaching edicts—was about to eliminate the rebels. Recently, multiple auspicious omens had appeared: a crimson sparrow (a divine red bird) delivered celestial writings, a mystical turtle bore trigram symbols on its back, and auspicious lights were seen dancing. Privy Councilor Li Shunrong and Imperial Guard Commander Tian Lingzi also memorialized that above a Daoist temple, clouds resembling city walls had formed, while red light rose from the ground—phenomena reminiscent of the purple Qi (auspicious energy in Daoism) seen when Laozi passed through Hangu Pass.

Later, during excavations, ancient characters resembling coiling dragons and serpents were discovered. Officials interpreted these as manifestations by the Supreme Lao Jun (one of Daoism's highest deities), foretelling national restoration. They noted how the Sacred Ancestor of Chaotic Origin (Laozi) had historically revealed omens during crises—such as predicting revival at Danfeng Gate during the Tianbao era—and now again showed auspicious signs at Qingyang Temple to Li Teli, indicating the emperor's imminent return. Consequently, the emperor rewarded both Li Teli and Li Wuwei with official posts and silks.

Finally, on the twenty-first day, an imperial edict formally recognized these signs as divine manifestations by the "Great Emperor of Chaotic Origin" (Laozi) and his disciple Wenshi Zhenren (Yin Xi). This text exemplifies how Tang royalty integrated Daoist miracles with political legitimacy.

This passage documents auspicious events associated with the Tang imperial family at Qingyang Palace (an important Daoist temple) and related imperial edicts. The story traces back to Laozi (Lord Lao the Most High): after delivering teachings on the Daode Jing (Classic of the Way and Virtue) at Louguan Terrace, he once promised to meet again at Qingyang Market before riding clouds westward into the deserts beyond the frontier.

This immortal legend spans nearly two millennia from King Zhao of Zhou's reign to the Tang dynasty. During the emperor's inspection tour, miraculous signs manifested at Qingyang Palace: uncanny radiance flashed in the courtyard, mysterious talismanic patterns (Fulu) emerged among the trees, and ancient brick inscriptions revealed propitious omens. These auspicious signs portended calamities being pacified, while terrestrial spirit-talismans signaled heavenly blessings.

The emperor decreed to rename the temple Qingyang Palace and expand its halls. Originally, about two qing of surrounding land had been dispersed among commoners who grew onions and garlic, disrupting the temple's purity. The court specially allocated 300 strings of cash to redeem the land, ensuring the temple's tranquil environment. Daoist Li Wuwei (Non-Action) was honored with purple robes (the highest Daoist vestment) for his spiritual attainment, while imperial clansman Li Teli received an official promotion.

On the seventh day of the tenth month, the emperor dispatched high-ranking official Guo Zuntai to supervise Qingyang Palace's reconstruction, with all expenses drawn from the imperial treasury. From the initial appearance of auspicious signs until the guichou day, rebellions across the land were successively quelled, restoring peace within a month. The emperor personally visited Qingyang Palace to bestow honors—Li Teli received crimson robes and was appointed as Longzhou Record-Keeper.

Another edict proclaimed: "Since Lord Lao manifested auspicious signs at Qingyang Palace, we must magnificently adorn the temple in gratitude." All prefectures were ordered to renovate their Ziji Palaces (dedicated to Lord Lao) and select Daoists well-versed in liturgy (Keyi) to perform rituals. On the yimao day came news of recapturing the capital—all deemed as manifestations of the Great Dao's compassion and ancestral blessings, heralding the Tang dynasty's enduring fortune. Finally, the emperor commissioned Hanlin Academician Le Penggui to compose a stele inscription commemorating these events.

During Emperor Zhenzong's reign of the Song Dynasty, while his methods of governance differed from those of ancient sage-kings, their fundamental spirit remained aligned. Just as the Zhou Dynasty honored Houji (ancestor of the Zhou clan) in celestial sacrifices and the Han Dynasty worshipped the Supreme Unity (Taiyi) deity in the Bamboo Palace, later generations continued these essential ritual traditions.

Zhenzong inherited the foundations laid by Taizu and Taizong, harmonizing with the Mandate of Heaven and popular sentiment to establish universal peace. He elevated scholar-officials to key government positions, ceased military campaigns, revived culture, and enabled the people to prosper in stability with national abundance. By restoring ritual-music systems and selecting worthy talents, his governance achievements surpassed even the golden ages of King Cheng and King Kang of Zhou or Emperor Wen and Emperor Jing of Han. As the ancient saying goes: "A ruler's accomplishments aren't achieved alone, just as a palace roofbeam isn't supported by a single pillar."

With material abundance throughout the realm, people content in their stations, and distant tribes paying tribute without border conflicts, this perfectly embodied the Taiji hexagram (Hexagram 11) from the Book of Changes—depicting harmonious alignment between above and below with shared purpose.

War originally served to quell chaos, punishments to stop violence. After Qin unification, with turmoil pacified and brutality ended, military force should have ceased. The Book of Changes states: "Things interweave to create cultural patterns." The Qin should have promoted civilizing education, yet instead displayed Yin (tyranny) outwardly while suppressing Yang (benevolent governance) internally, preventing their harmonious interaction and causing dynastic collapse. Thus sages advocate balancing firmness and flexibility—as the Bi hexagram (Hexagram 22) illustrates: "Using gentleness to adorn strength, and strength to moderate gentleness."

Truly wise rulers maintain vigilance during peace, watching for signs of decline even in prosperity. Therefore sages transition from the Taiji hexagram to the Bi hexagram, symbolizing cultural refinement. With education as foundation and ritual-music as means, civilization flourishes in households, states, and the world. This approach—achieving governance through humanistic cultivation—was precisely Zhenzong's guiding principle.

Mindful of celestial blessings, Zhenzong conducted grand ceremonies like the eastern Fengshan sacrifice at Mount Tai and western worship at Fenyin (Earth Shrine) to repay these fundamental debts and manifest his commitment to all under heaven.

The divine presence of Laozi (the Sage Dan) resonates throughout the four directions, drawing nations to pay homage. Among all methods of governing the world, the most sublime is Laozi's teaching of simplicity, naturalness, tranquility, and Wuwei (non-action). Thus the emperor decreed a pilgrimage to the ancestral temple by the Wo River in Jingbo (Laozi's birthplace).

Local officials rushed to accompany the procession, creating a spectacle as grand as ancient imperial sacrifices to the Four Sacred Mountains. Common people supported their elders and carried children, while merchants and peasant women lined the roads cheering, their joyous voices echoing far and wide. When the imperial carriage reached Weizhen, the emperor lodged at the temporary palace and ascended the Guanmiao Pavilion to gaze toward the Taiqing Palace (the temple dedicated to Laozi) in prayer.

At dawn the next day, the emperor personally worshipped at Taiqing Palace. After the ceremony, when he entered the True Lord Hall (dedicated to Laozi), the sacred image of Laozi miraculously appeared on the incense altar. That evening, the emperor personally composed a commemorative text to be engraved on jade. North of the Hall of Emptiness stood a great cypress whose branches extended beneath the eaves. Though originally planned for removal during temple renovations, a night of thunder and lightning miraculously caused its branches to shift northward overnight. Emperor Zhenzong observed this marvel at length—later known as the "Imperial Beloved Cypress."

Lin Jiong of Futang composed verses commemorating the event: "No mortal axe could fell it, yet heaven's wind and thunder rearranged its limbs." All regarded this as truthful record of divine wonder. Later, a white deer was presented as an auspicious sign by envoys from Anlu, which the emperor richly rewarded before releasing. This occurred in the seventh year of the Dazhong Xiangfu era (1014 CE).

The emperor also composed "Ode and Preface for the Pilgrimage to Taiqing Palace," praising: "That which precedes heaven, earth and all creation is the supreme Dao; that which commands the Three Pure Ones (Sanqing) to decree destiny is the supreme Heaven." Laozi's Dao stands coequal with heaven—though his traces may be perceived in the human realm, his virtue surpasses creation itself, beyond mortal description. Manifesting in accordance with circumstance, he acts without limitation; withdrawing into seclusion, he permeates all existence. Sometimes appearing through divine manifestations, sometimes vanishing into profound mystery, he shares honors with the Celestial Worthy of Primordial Beginning in the highest heavens, revered for eons as "The Supreme Lord Lao" who bestows boundless grace.

Truly Laozi is a Perfected Being who attained the Dao, his blessings extending throughout the world. This land of auspicious signs marks his birthplace; this resplendent palace where divine wonders manifest has naturally become the sacred center where multitudes gather to offer prayers and seek blessings.

This passage describes the geographical setting of the Taiqing Palace (an important Daoist temple) and the sacred deeds of Lord Lao (the supreme deity of Daoism).

Taiqing Palace is located near Qiaodu (modern-day Bozhou, Anhui), adjacent to the Wo River basin. This fertile land with its elevated terrain and lush evergreen forests is a blessed abode fit for immortals. The area once belonged to the territory of the Shang Dynasty and neighbors the ancient homeland of Taihao (Fu Xi), making it a site of exceptional feng shui.

As the supreme divinity, Lord Lao received the primordial Qi of heaven and earth, existing even before the formation of the Taiji (Supreme Ultimate). The scripture enumerates his many miracles: being born through celestial conjunction with the stars, speaking immediately after birth, and having white hair in childhood (symbolizing wisdom). He served as the Keeper of the Pillar Archives (national librarian) during the Zhou Dynasty, journeyed beyond the western deserts to transmit the Dao, instructed Confucius on ritual propriety, and imparted the Daode Jing (Classic of the Way and Virtue) to Yin Xi. From the era of Fu Xi through the Shang and Zhou periods, Lord Lao repeatedly manifested as sages descending to the human realm.

Governor of celestial immortals and harmonizer of cosmic Qi, his teachings center on clarity, stillness, and naturalness. Applying these principles brings orderly governance to states, longevity to self-cultivation, and societal return to primal simplicity. As the source of all things and foremost among teachings, his doctrines were integrated into Han legal codes and championed by the Tang Dynasty to achieve golden ages. Thus his sacred traces permeate the human world.

This passage depicts ancient emperors (Taizu and Taizong) governing the nation through Daoist principles and conducting grand sacrificial ceremonies. The general meaning is as follows:

Emperor Taizu unified the realm by military force yet refrained from wanton slaughter, using shield and battle-axe (symbols of martial power) to subdue the four directions; Emperor Taizong governed through Wuwei (non-action), achieving cultural flourishing through effortless rule. They enhanced virtuous governance, earning illustrious reputations among successive rulers. The current young sovereign upholds the virtues of compassion and frugality, following the teachings of the "Five Thousand Character" Dao De Jing (Classic of the Way and Virtue), enabling millions to live in peace and contentment.

Benevolent governance extends to all territories, aspiring to longevity and wellbeing; where sunlight and moonlight shine, all bask in the harmonious Qi (vital energy). Their utmost sincerity moved Heaven, resulting in numerous auspicious signs. When the sacred moment arrived, celestial documents descended from Heaven, the grand ceremony was completed, and heavenly immortals (the "Nine Heavens' Charioteers") descended upon the imperial palace, with all historical auspicious events recorded by the emperor.

Thus they selected sacred ground (Divine Heights) for the spring grand sacrifice, commemorating the founder of Daoism (the "Father of Supreme Teaching," referring to Laozi) who established the wondrous functions of Heaven, Earth, and humanity. At the Nine Well Spirit District in the outskirts of Bozhou, the emperor personally conducted reverent worship. An imperial decree selected the auspicious day (Sheti, the lucky star), with thousands of chariots and ten thousand riders forming the imperial procession (the "Nine Banners and Eight Chimes" of the Son of Heaven), officials performing their duties, and envoys from myriad states gathering. Before the ceremony, purification through fasting and ablutions was observed; at dawn, solemn offerings were presented with harmonious bell and chime tones and immaculate ritual vessels. Precious registers were first presented to demonstrate reverence, then the altar was cleansed to welcome the descent of divine beings.

The passage concludes by describing the mystical atmosphere of the ceremony: beneath profound starry rivers and solemn palaces, they awaited the sudden arrival of immortal winds (Biaoxu), as if the Penglai immortal mountain (Peng-hu) were near at hand. The entire ritual embodied solemn dignity, manifesting the Daoist concept of resonance between Heaven and humanity.

The passage depicts an ancient emperor conducting grand sacrificial rites at Mount Taishi (the main peak of Songshan). The ruler arranged ritual jades and silks in the yang position (the honored southern orientation), offered pure-colored sacrificial animals, and presented offerings to ancestral deities. Through this solemn ceremony, the emperor sought divine blessings and national prosperity.

The text mentions the emperor's humble self-reference as one of shallow virtue yet inheritor of sage traditions, reverently following Daoist esoteric methods. His purpose wasn't indulging in occult arts seeking immortality, but rather emulating the governance principles of ancient sages to educate the people. Due to sincere worship, celestial and earthly spirits bestowed auspicious signs, reviving long-discontinued ancient rituals and manifesting sacred matters.

The eulogy section highlights Qiaodu (modern Bozhou, Anhui) by the Wo River as the blessed birthplace of Lord Lao (Laozi), praising the infinite mysteries contained within this Sacred Perfection who protects the people. It references Confucius (referred to as "Master Ni") seeking Laozi's counsel and Yin Xi's famous observation of qi at Hangu Pass foretelling Laozi's arrival. Though sages have ridden wind and clouds beyond our realm, their spiritual influence endures.

The final section describes the ceremonial scene: devotees reverently gazing upon the sacred halls, preparing offerings according to ancient rites, burning incense with utmost devotion. Through complete ritual music and liturgy, they sought communion with divine beings, praying for undiminished numinous power and everlasting blessings. These grand proceedings were engraved on stone steles (zhenmin), with three ancient juniper trees bearing witness to this virtuous tradition transmitted through myriad springs.

[Notes: "Taishi" denotes Songshan's main peak; "ritual jades and silks" (guibi) refers to ceremonial jades and textiles; "pure sacrificial animals" (shengquan) indicates unblemished ritual livestock; "Hangu qi observation" alludes to the story of Yin Xi anticipating Laozi's arrival at Hangu Pass by reading atmospheric signs.]