The Xisheng Jing 西升经 Taoist Classic

Xisheng Jing (The Scripture of Ascent to the West), a classic text of Taoism, is fully titled Laozi Xisheng Jing (Laozi's Scripture of Ascent to the West). Its author and the exact era of its compilation remain unknown. According to Zhao Xibian, a historian of the Southern Song Dynasty, in his Zhaode Xiansheng Dushu Houzhi (Postscript to the Reading Notes of Mr. Zhaode), the scripture was compiled by Yin Xi, the magistrate of Hangu Pass, based on what Laozi had taught.

Since the text begins with the statement, "Lord Lao ascended westward, opened the way in Zhuqian (ancient term for India), and was titled Mr. Gu," it clearly embodies the ideology of "Laozi transforming into a barbarian" (a Taoist view exalting Taoism while belittling Buddhism). Additionally, it incorporates Buddhist terms such as "three karmas" (sanye) and "six sense bases" (liugen), indicating that it must have been written after Buddhism was introduced to China and Taoism took shape. Moreover, the fact that Ge Hong of the Eastern Jin Dynasty mentioned this scripture in his Shenxian Zhuan (Biographies of Immortals) confirms that it was authored by Taoists between the late Han Dynasty and the Wei-Jin period.

Volumes 346 and 347 of the Daozang (Taoist Canon) contain two versions: the three-volume Xisheng Jing with imperial annotations by Emperor Huizong of the Song Dynasty, consisting of 39 chapters; and the six-volume Xisheng Jing Jizhu (Collected Annotations on the Xisheng Jing) compiled by the Northern Song Taoist Chen Jingyuan, also with 39 chapters. The texts of the two versions are not entirely identical.

The scripture first discusses the "Dao," stating that the Dao is vast and all-encompassing, embracing heaven and earth, nurturing all things, governing everything, and is without beginning or end, enduring through endless ages. Secondly, it expounds on cultivation and nourishment, arguing that before birth, there is no "self"; it is only when "qi accumulates and blood gathers" that the physical form comes into being. However, having a body and desires ultimately leads to great suffering, so it advocates "returning to the state before birth, where there is no body," promoting tranquility and non-action, and aligning oneself with nature.

Furthermore, the scripture addresses the way of governing a state, emphasizing the idea that "a state is based on its people." It holds that when the people are weary, the state declines, and when the foundation (people) is stable, the state is peaceful. It advocates: "With non-action and freedom from meddling, the state is prosperous and the people are wealthy." It opposes rulers waging wars out of greed for land, pointing out that "war is the greatest misfortune under heaven... those who resort to it risk losing their state and people."

Chen Jingyuan highly praised the Xisheng Jing, noting that it advocates attaining emptiness, maintaining softness, and returning to nature, and that "its subtle words and profound meanings stand alongside the 5,000-character Daode Jing." In fact, the spirit of the "Dao" elaborated in the Xisheng Jing is largely consistent with that in Laozi's Daode Jing, and thus it can be regarded as a further development of the Daode Jing.