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Yuanshi Tianzun (Chinese:元始天尊;pinyin:Yuánshǐ Tīanzūn), translated asOriginal and Primordial Heavenly Lord,The Universally Honored One of Origin,Celestial Venerable of the Primordial Beginning, orPrimeval Lord of Heaven, is one of the highest deities ofTaoism. He is theJade Purity (Chinese:玉清;pinyin:Yùqīng) among theThree Pure Ones (Chinese:三清;pinyin:Sānqīng), and resides in theJade Purity Heaven. It is believed that he came into being at the beginning of the universe as a result of the merging of pure energies, and then created Heaven and Earth.
In theLingbao Scriptures (靈寶經), Yuanshi Tianwang (元始天王, the Primordial Heavenly King) is transformed into a deity under Yuanshi Tianzun (元始天尊, Heavenly Worthy of the Primordial Beginning), who is responsible for transmitting Daoist scriptures. After the Tang dynasty, some Daoist texts merged the identities of Yuanshi Tianzun and Yuanshi Tianwang into a single entity, reflecting the evolving nature of Daoist theology and cosmology.[1]
Additionally, certain Daoist scriptures record that Yuanshi Tianzun was originally named Le Jingxin (樂靜信, "Joyful, Serene, and Faithful"), a devout practitioner of Daoism who achieved the status of a Heavenly Worthy through cultivation. This narrative is believed to have been influenced by Buddhist stories, particularly the tale ofPrince Siddhartha (須大拿太子) from theSix Paramitas Sutra (六度集經), which recounts a past life ofShakyamuni Buddha (釋迦文佛).[2]
He once was the supreme administrator of Heaven, but later entrusted that task to his assistantYuhuang, theJade Emperor. Yuhuang took over the administrative duties of Yuanshi Tianzun and became the overseer of both Heaven and Earth. At the beginning of each age, Yuanshi Tianzun transports theLingpao ching (or "Yuanshi Ching"), the Scriptures of the Magic Jewel, to his students (who are lesser deities), who in turn instruct mankind in the teachings of theTao.
Yuanshi Tianzun is said to be without beginning and the most supreme of all beings. He is in fact, a representation of the principle of all being. From him all things arose. He is eternal, limitless, and without form. Yuanshi Tianzun was thought to be able to control thepresent.[3]
InThe Master Who Embraces Simplicity (枕中书), written by Ge Hong (葛洪) of theEastern Jin dynasty, Yuanshi Tianzun's predecessor, Yuanshi Tianwang (元始天王, the Primordial Heavenly King), is described as residing at the center of the heavens on the Jade Capital Mountain (玉京山, Yujing Shan), where his palaces are adorned with gold and jade. Daoist cosmology holds that the Three Pure Ones (三清, Sanqing), including Yuanshi Tianzun, represent the purest realms of existence, free from all defilement. It is said that "the palaces within are vast and intricate, formed from condensed qi and clouds, manifesting according to the workings of the Dao, infinite and unfathomable." Yuanshi Tianzun is described as having existed before the Great Beginning (太元, Taiyuan), embodying the natural qi of the universe, serene and boundless, beyond comprehension. Through his Daoist energy, he nurtures and transforms all things.[4]
The Book of Sui: Treatise on Literature (隋书・经籍志) further elaborates on Yuanshi Tianzun's role, stating that "whenever the heavens and earth are newly formed, he appears either above the Jade Capital or in the wilderness of Qiongsang (穷桑), imparting secret teachings to initiate the kalpa and save humanity." This aligns with the idea conveyed in phrases like "the two scrolls of the Yellow Court (黄庭) deliver the lost" and "the teachings are transmitted to disciples at the Jade Capital and Golden Palace".[5]
In the 16th-centurygods-and-demons novelInvestiture of the Gods, Yuanshi Tianzun is depicted as a supreme deity who plays a pivotal role in the creation of the world and the establishment of cosmic order. At the dawn of the universe, he presides over the Jade Capital and Golden Palace (玉京金阙, Yujing Jinqué), where he imparts teachings and transforms the world. This aligns with the Daoist belief that he "guides the celestial immortals of the highest rank" (所度皆诸天仙上品).[6]
Yuanshi Tianzun is the master of theKunlun Mountains, where he trains numerous disciples, includingJiang Ziya. He instructs Jiang to descend into the mortal world to fulfill his destiny of aiding in the establishment of theZhou dynasty, remaining steadfast in upholding the will of heaven. Before Jiang departs, Yuanshi Tianzun delivers his final teachings in poetic form, bidding farewell to his disciple.[7]
His Twelve Disciples (十二弟子) of the Jade Void Palace (玉虚宫, Yuxu Gong) serve as divine warriors who assistKing Wu of Zhou (周武王) in overthrowing the tyrannicalKing Zhou of Shang (纣王), laying the foundation for the Zhou dynasty's eight-hundred-year reign. Through these portrayals, Yuanshi Tianzun is elevated to the status of an unrivaled patriarch, embodying the supreme authority over both celestial and mortal realms.[8]
Taoists claim that sacrifices offered to Yuanshi Tianzun by the king predate theXia dynasty. Thesurviving archaeological record shows that by theShang dynasty, theshoulder blades of sacrificed oxen were used to send questions or communication through fire and smoke to the divine realm, a practice known asscapulimancy. The heat would cause the bones to crack and royal diviners would interpret the marks as Yuanshi Tianzun's response to the king. Inscriptions used for divination were buried into special orderly pits while those that were for practice or records were buried in commonmiddens after use.[9] Under Yuanshi Tianzun or his later names, the deity received sacrifices from the ruler of China in every Chinese dynasty annually at a greatTemple of Heaven in the imperial capital. Following the principles ofChinese geomancy, this would always be located in the southern quarter of the city.[note 1] During the ritual, a completely healthy bull would be slaughtered and presented as an animal sacrifice to Yuanshi Tianzun.[note 2] TheBook of Rites states the sacrifice should occur on the "longest day" on a round-mound altar.[clarification needed] The altar would have three tiers: the highest for Yuanshi Tianzun and theSon of Heaven; the second-highest for the sun and moon; and the lowest for the natural gods such as the stars, clouds, rain, wind, and thunder.
The ten stages of the ritual were:[10]
Yuanshi Tianzun is never represented with either images or idols. Instead, in the center building of the Temple of Heaven, in a structure called the "Imperial Vault of Heaven", a "spirit tablet" (神位, or shénwèi) inscribed with the name of Yuanshi Tianzun is stored on the throne,Huangtian Shangdi (皇天上帝). During an annual sacrifice, the emperor would carry these tablets to the north part of the Temple of Heaven, a place called the "Prayer Hall For Good Harvests", and place them on that throne.[11]
The highest heaven in some historic Chinese religious organizations was the "Great Web" which was sometimes said to be where Yuanshi Tianzun lived.[12]
