《金蓮正宗仙源像傳》

The Golden Lotus Lineage: Illustrated Biographies of Immortal Origins documents the transmission lineages and deeds of the patriarchs of the Quanzhen (Complete Perfection) school, a major Daoist tradition. Compiled jointly by Daoist masters Liu Tiansu and Xie Xichan, this illustrated biographical work features a preface by Li Quanzheng.

The text traces Daoism's spiritual origins: beginning with Laozi (the Dao's progenitor) riding his green ox westward through Hangu Pass to compose the Daode Jing, through the celestial Donghua Emperor's transmission to Zhongli Quan and Lü Dongbin (two of the Eight Immortals). It particularly records the teachings of the Quanzhen "Five Patriarchs and Seven Perfected" (including Wang Chongyang among the seven patriarchs collectively called the Seven Perfected), who blossomed like seven golden lotuses, as auspicious as celestial stars and divine nectar. The moving account of Qiu Chuji (Changchun Zhenren) journeying to the Snowy Mountains (referring to his summons by Genghis Khan) to propagate the Dao stands out prominently.

The compilers spent years gathering extensive materials including biographies and stele inscriptions, pairing portraits with detailed life accounts of these patriarchs. Through these documented deeds, they hoped later generations might apprehend the ineffable truth of the Great Dao. The work notably includes the original imperial edict summoning Qiu Chuji by Genghis Khan.

In his preface, Master Liu Zhixuan explains: while the profound Dao transcends written words, the patriarchs' exemplary lives demand recording. Though comprehensive, this illustrated lineage text remains open to future supplementation. Completed during the Yuan Dynasty's Taiding era (1324-1326 CE), the compilation took place at Xuande Hall on Mount Lu.

This imperial edict from Kublai Khan to the Daoist master Qiu Chuji conveys the following message:

As emperor, though born of northern nomadic heritage, I have maintained simple living in solidarity with the common people. The seven-year campaign to unify the realm succeeded not through my personal virtue (De), but through alignment with Heaven's will. Now that our great enterprise is accomplished, the responsibility of governance weighs heavily—just as one builds boats to cross rivers, so must we select worthy officials to bring stability to the realm.

Since ascending the throne, I've diligently attended to state affairs yet failed to encounter a true sage. Long have I heard of Master Qiu Chuji (patriarch of the Quanzhen Complete Perfection tradition)—his exalted virtue (De), profound learning, and his retreat in mountain forests where he spreads the Daoist teachings and nurtures accomplished adepts. After the turmoil of war, learning you still dwelled in Shandong rekindled my profound admiration. Recalling how King Wen sought Jiang Ziya or Liu Bei visited Zhuge Liang thrice, I regret that mountains and rivers prevent my personal visit. Thus I send my trusted minister Liu Zhonglu with a light carriage to respectfully invite you across a thousand li.

May the master temporarily grace us with your presence, undeterred by the journey's length. Whether to relieve the people's suffering or instruct me in nourishing life (yangsheng), even fragmentary advice during conversation would suffice. This edict conveys my sincerity—I trust one who propagates the great Dao (Da Dao) would not refuse this modest request from sentient beings. Issued this first day of the fifth month.

(Note: This historic document records Kublai Khan's famous invitation leading to Qiu Chuji's westward journey, later immortalized in the "Travels of the Perfected Changchun." The "positions of the Three Dukes and Nine Ministers" refers to high-ranking offices, while "hollowing boats and carving oars" metaphorically describes preparing governance tools.)

This text records the imperial edict issued by Emperor Wuzong of the Yuan Dynasty posthumously honoring the patriarchs of the Quanzhen (Complete Perfection) school of Daoism. The emperor first expressed his reverence for Daoist philosophy, stating that the supreme Dao (the Way) achieves governance through wuwei (non-action), and that the ultimate truth accomplishes its work without deliberate striving.

The emperor traced the lineage back to Donghua Emperor (recognized by Quanzhen as the first patriarch) who initiated the transmission, down to Wang Chongyang (founder of Quanzhen), emphasizing how the essence of Daoism had been faithfully transmitted through generations with profound spiritual resonance. Though previous dynasties had granted honors, the emperor deemed them insufficient and ordered scholars to draft new honorary titles.

The specific honors were as follows: Donghua Emperor received the additional title "Imperial Lord of Lesser Yang of the Purple Palace of Eastern Florescence"; Zhongli Quan (Zhengyang Zhenren), Lü Dongbin (Chunyang Zhenren), Liu Haichan, and Wang Chongyang were all honored as "Perfected Lords"; while Ma Yu (Danyangzi) and the other six masters (the Seven Perfected Ones of Quanzhen) were all granted the title "Perfected Persons". The emperor noted that just as Zhang Daoling of the Han Dynasty and Ye Fashan of the Tang Dynasty had been honored as Celestial Masters (Tianshi), he hoped these new titles would become permanent institutions.

The edict designated Zhang Zhijing (known by his Daoist name "Perfected Person of Radiant Primacy, Embodiment of the Dao, and Sincere Illumination"), then the presiding master of Quanzhen, to implement these honors. Issued in the first month of the sixth year of the Zhiyuan era (1269), these titles reflected the Yuan imperial family's profound respect for Quanzhen Daoism while officially establishing the status of its patriarchal system.

These are two imperial decrees issued by the Yuan Dynasty emperor to the Quanzhen (Complete Perfection) Daoist school, primarily conferring posthumous titles on Daoist patriarchs and honoring the Quanzhen tradition. The first decree states:

By the grace of Heaven, the emperor proclaims: The Three Mystical Teachings (referring to Confucianism, Buddhism, and Daoism) are all bestowed by Heaven, governing countless divine beings. Every five hundred years, extraordinary figures emerge to propagate the true Dao. Tracing back to the earliest Donghua Emperor (revered as the founding patriarch by Quanzhen), his divine presence in the Taichen Palace endures eternally, with neither beginning nor end discernible. His Dao-Qi (vital energy of the Way) is an undifferentiated primordial unity, boundless and limitless—transcending form yet spontaneously manifesting blessings, a profundity beyond words. When transmitted to Laozi (the Supreme Venerable Sovereign), it became known as "Quanzhen" (Complete Perfection), upholding the pure and singular Dao, aligning with nature, neither striving artificially nor boasting of achievements.

In the celestial realm (referred to as the Crimson-Grid Langqiu Heavenly Palace), he studied the sacred turtle diagrams and unicorn texts (ancient auspicious omens), his Daoist methods so illustrious as to endure for myriad generations. Later inheritors were all realized adepts, like ancient sages assisting rulers, while contemporary practitioners embody virtues of benevolence, courage, filial piety, and integrity. Their steadfast integrity requires no hardship to reveal itself; their words manifest truth, their actions embody completeness. Now, with imperial grace vast as the heavens, it is fitting to illuminate the root of the Dao. Thus, Donghua Emperor is specially honored with the title "Donghua Purple Mansion Auxiliary Origin and Supreme Polarity Great Emperor."

The second decree continues to honor other patriarchs: Zhengyang Zhenjun (True Lord Zhongli Quan) is posthumously titled "Zhengyang Awakening and Dao-Transmitting Teaching Emperor," while Chunyang Zhenjun (True Lord Lü Dongbin) receives "Chunyang Expounder of Orthodoxy and Transformational Guardian Emperor." The decree mentions that Quanzhen's lineage began with Donghua Emperor's manifestations, flourishing through the Han, Tang, and Song-Jin periods. These patriarchs either penetrated cosmic mysteries (referencing the Lingshu's profound theories in the Yellow Emperor's Inner Canon) or ascended astride dragons to the Purple Ultimate (celestial palace), their deeds wondrous and unfathomable. Though roaming with the Creator, they manifested timely responses, hence their additional titles to perpetuate the Daoist lineage.

These decrees reflect the Yuan imperial court's veneration of Quanzhen Daoism, formally integrating the Daoist pantheon into state rituals through official recognition. "Quanzhen" emphasizes returning to primordial authenticity, while "Auxiliary Origin and Supreme Polarity" subtly implies support for the Yuan regime. Such titles carry both religious sanctity and political didactic functions.

This imperial edict documents the Yuan Emperor's posthumous honors bestowed upon several important patriarchs of the Quanzhen (Complete Perfection) Daoist school, along with praise for their achievements. The main content is divided into three parts:

First is the list of honors: Perfected Lord Liu (Haichanzi) was granted the title "Enlightened and Perceptive Emperor of Vast Dao and Pure Blessing Haichan"; Perfected Lord Wang (Wang Chongyang) received the title "Complete Perfection Emperor of Enlightenment and Ultimate Assistance Chongyang." These honors were entrusted to Miao Daoyi, the current Quanzhen patriarch (Daoist name: "Perfected Man of Concentrated Harmony, Upholding Rectitude, and Pure Simplicity") for implementation.

The emperor then highly praised these Daoist patriarchs' virtuous deeds: Like the Yellow Emperor consulting Guangchengzi in antiquity or Emperor Wen of Han honoring the Sage of the Riverbank, they had assisted the imperial house with profound Daoist teachings. Special mention was made of Qiu Chuji (Changchun Zhenren) who led eighteen senior disciples westward to meet Genghis Khan. His transformative teachings spread throughout China, enabling Quanzhen Daoism to flourish at Changchun Palace (present-day White Cloud Temple in Beijing).

Finally, the emperor announced Qiu Chuji's posthumous title as "Perfected Lord of Complete Virtue, Divine Transformation, and Clear Response Changchun," emphasizing these honors were to recognize their contributions to "revitalizing the Mystic Gate" (Daoism). The edict particularly noted how these patriarchs either practiced asceticism in mountain retreats (the term "huan du" refers to simple dwellings) or spread teachings in Shandong (Donglai) and Shaanxi (Western Shaanxi), ultimately receiving imperial veneration during the Yuan dynasty's establishment.

Dated "the second month of the third Zhida year" (1310 CE, during Emperor Wuzong's reign), the document employs the standard Yuan-era phrase "by Heaven's gracious mandate" to assert imperial legitimacy. The Quanzhen school enjoyed exceptional imperial favor during the Yuan dynasty, and such honors reflected both royal support for Daoism and its role in political education.

This imperial decree documents the Yuan Emperor's conferral of the titles of "Perfected Lord" (Zhenjun) upon the Seven Patriarchs of the Quanzhen (Complete Perfection) tradition, along with commendations for their disciple Yin Zhiping. The emperor first extols these cultivators for possessing both the talent to aid the world and profound mastery of celestial mysteries, their spiritual attainment having reached the realm of communion with the Dao (the Way), thus inheriting the orthodox transmission of the Daoist lineage.

The decree then enumerates the specific titles bestowed upon the Quanzhen Seven: Ma Yu (Perfected Lord Danyang) was granted the title "Perfected Lord Danyang, Embracer of Unity and Non-Action (Wuwei), Universally Transforming"; Tan Chuduan (Perfected Lord Changzhen) received "Perfected Lord Changzhen, Concentrator of Spirit, Mystically Serene, Repository of Virtue (De)"; Liu Chuxuan (Perfected Lord Changsheng) was titled "Perfected Lord Changsheng, Supporter of Transformation, Ancestral Mystic, Luminous in Virtue (De)"; Wang Chuyi (Perfected Lord Yuyang) became "Perfected Lord Yuyang, Embodiment of the Mystic, Vastly Compassionate, Universally Delivering"; Hao Datong (Perfected Lord Guangning) was honored as "Perfected Lord Guangning, Penetrator of Mysteries, Sublimely Ultimate, Ancient of Days"; while Sun Bu'er (Perfected Lord Qingjing), as a female adept, received the distinct feminine honorific "Primordial Lordess Qingjing, Profoundly Chaste, Mystically Void, Harmoniously Transforming" (Yuanjun).

The edict specially mentions Yin Zhiping (Perfected Lord Qinghe), praising how his humble Daoist robes belied extraordinary presence—equally adept at reclusive cultivation and responding to the world to deliver beings—as the rightful inheritor of Perfected Lord Changchun (Qiu Chuji)'s lineage, honored thrice by the imperial court. The decree concludes by appointing the Daoist leader Miao Daoyi to oversee these honors, dated to the second month of the third year of the Zhida era (1310 CE).

These titles of "Perfected Lord" and "Primordial Lordess" represent Daoism's highest reverence for realized adepts. Each epithet encapsulates distinctive aspects of their practice: "Embracer of Unity" signifies mastery of the primordial Qi (vital energy), "Universally Transforming" emphasizes salvific activity, while other terms reflect their unique spiritual qualities within the Quanzhen tradition's dual cultivation of nature and life (Xingming Shuangxiu).

This imperial edict records the Yuan Emperor's honors bestowed upon eminent Quanzhen (Complete Perfection) Daoist masters. The first section commends Li Zhichang (styled Qinghe), praising him as an immortal from Penglai who could traverse the mythical Ruo River without boats, freely riding auspicious clouds. The emperor extols his profound virtue (De) and far-reaching teachings, conferring upon him the title "Great Perfected of Purity and Harmony, Wondrous Function, Expansive Transformation, and Revered Teachings."

The second passage continues honoring Li Zhichang, recognizing his succession of the Quanzhen orthodox lineage with scholarship as vast as the Eternal Spring Perfected (Qiu Chuji). The emperor particularly notes his exceptional literary talent and surpassing moral character—his writings illuminate divine mysteries while his simple demeanor embodies the great Dao (the Way). Thus he receives the additional title "Great Perfected of True Constancy, Marvelous Response, Manifest Literature, and Vast Beneficence."

The third section honors Song Defang (styled Piyun), lauding his early awakening to arcane truths and mastery of esoteric learning. His pure heart remains untainted by selfish desires, teaching multitudes without self-aggrandizement. Combining virtue and talent, he interacts with transcendents as their honored guest and traverses the Kunlun paradise (sacred Daoist realm) as if riding wind and clouds. He is ultimately titled "Great Perfected of Mysterious Capital, Ultimate Dao, Revered Culture, and Enlightened Transformation."

These honorifics embody Quanzhen's core principles of wuwei (non-action) and supreme impartiality. The edict's imagery—"storm chariots," "Kunlun," "Ruo River"—draws from standard Daoist cultivation symbolism, representing the transcendent state of realized adepts. Issued in February 1310 (3rd year of Zhida era), these honors reflect the Yuan imperial court's profound reverence for the Quanzhen tradition.

This imperial edict from the Yuan Emperor bestows honors upon Quanzhen (Complete Perfection) Daoist masters, conveying the following essence:

Since ancient times, enlightened rulers have valued the selection of virtuous talents. When the Eternal Spring Master (Qiu Chuji) encountered Genghis Khan, he courageously journeyed to the Western Regions bearing the imperial decree, fearlessly fulfilling his mission despite hardships. Maintaining unwavering devotion to the Dao, he propagated the orthodox teachings, thereby magnifying the Daoist tradition. Now we shall continue honoring these sacred green-scripted edicts (referring to Daoist scriptures) to sustain the harmonious relationship with the imperial house.

Just as auspicious qilin phoenixes rarely appear, these perfected masters who have attained the Dao are exceptionally rare. We hereby specially posthumously confer the following titles upon these venerable masters:

(The edict lists fifteen Daoist masters including Zhao Daojian and Song Dao'an, each granted the honorific "Perfected Being" (Zhenren) title - such as "Loyal and Supportive Master of Teachings, Responsive Perfected Being" and "Universally Illuminating Virtue-Honoring Perfected Being" - with each title reflecting distinct cultivation achievements and virtuous qualities.)

This decree is entrusted to the Great Master of Daoist Teachings, the presiding patriarch Miao Daoyi (then leader of Quanzhen School) for implementation. Issued in the second month of the third year of Zhida era (1310 CE).

The concluding section recounts how the Eternal Spring Patriarch Qiu Chuji cultivated with lofty virtue during his reclusion in Donglai, Shandong. Upon hearing of his reputation, Emperor Taizu (Genghis Khan) specially dispatched envoys to invite him - this supplementary note emphasizes Qiu Chuji's historical connection with the Yuan imperial family.

This passage documents several pivotal events and figures in the development of Daoism. During the Yuan dynasty, Daoism received exceptional imperial patronage. From Emperor Shizu to Emperor Wuzong, successive rulers bestowed honors upon Daoist patriarchs and perfected beings (zhenren, an honorific title for enlightened masters). The Five Patriarchs and Seven Perfected Ones (key founding figures of Daoism) were all granted sacred titles, while eighteen grand masters were officially recognized as zhenren—an unprecedented honor in Daoist history.

The author Liu Zhixuan describes himself as fortunate to witness this golden age. As a disciple of the Great Changchun Temple in the capital, he personally observed the imperial edicts of conferment. He compiled and published these rare documents to share the imperial court's reverence for Daoism with wider audiences. This record was composed on the fifteenth day of the first lunar month in the first year of the Taiding era (1324), respectfully written by the eminent Daoist Liu Zhixuan, who had been granted the purple robe (ceremonial attire for senior clergy).

The subsequent section recounts legendary accounts of Laozi, the primordial ancestor of Daoism: Born as Li Er, tradition holds that his mother carried him for eighty-one years before birth, emerging with white hair and beard. Serving as the Archivist (head librarian) during the Zhou dynasty, he once instructed Confucius on ritual propriety. Laozi advised: "The noble person displays talent when the time is favorable, but withdraws to cultivate virtue when circumstances are adverse. Truly wise men often conceal their depths." Confucius later marveled that Laozi was "like a dragon—unfathomable." Witnessing the Zhou dynasty's decline, Laozi rode a black ox westward through the Hangu Pass. The border official Yin Xi, observing auspicious purple qi (vital energy) flowing from the east, recognized the approach of a sage and intercepted Laozi at the pass.

At that time, Yin Xi, the guardian official of Hangu Pass, pleaded: "As you are about to retreat into seclusion, I beg you to compose a text for me." Thereupon, Laozi wrote the five thousand-character Dao De Jing (Classic of the Way and Virtue) in two parts and entrusted it to Yin Xi before departing. None knew his final destination. The present-day Taiqing Palace in Bozhou, Anhui marks his birthplace, while the Zongsheng Palace in the Zhongnan Mountains of Shaanxi occupies the ancient Louguan Terrace where scriptures were transmitted. Laozi was in fact the manifestation of Lord Lao the Most High (Taishang Laojun) from the Supreme Clarity Realm (Taijing Jing), the highest celestial domain in Daoism.

Successive emperors conferred honorific titles upon Laozi: Emperor Gaozong of Tang honored him as "Supreme Mysterious Primordial Emperor," Emperor Xuanzong of Tang as "Great Sagely Ancestor Exalted Supreme Dao Mysterious Primordial Emperor," and Emperor Zhenzong of Song as "Supreme Lord Lao Hunyuan Exalted Virtue Emperor."

Eulogy: The ancient Dong Shen Jing (Scripture of the Cavern of Spirit) records Laozi riding a white deer from the east and driving a black ox westward. His Dao methods follow natural spontaneity—profound beyond profundity, formless yet encompassing all phenomena, more ancient than heaven and earth.

Regarding the Imperial Lord of Eastern Florescence (Donghua Dijun): This lord bore the surname Wang, though his given name remains unknown, with his birth era and origin equally obscure. Having received authentic transmission from Lord Lao, he dwelt in seclusion at Mount Kunlun, adopting the title Imperial Lord of Eastern Florescence. Later residing in the Purple Mansion Cavern-Heaven (Zifu Dongtian) of Mount Wutai, he was also called the Purple Mansion Lord of Lesser Yang. Subsequently manifesting at the Numinous Yang Cavern in the Zhongnan Mountains, he transmitted Daoist methods to Zhongli Quan (one of the Eight Immortals). According to the Xian Zhuan Shiyi (Omitted Records of Immortal Biographies), the Imperial Lord was actually a transformation of Qingyang Primordial Qi (Yang Vital Energy), existing before the ten thousand spirits, dwelling in the Great Dawn Palace (Taichen Gong) with purple clouds as his canopy and azure clouds forming his ramparts. Myriad immortal officials assisted him in managing celestial registers under Lord Lao's command. The surname "Wang" (meaning "monarch") signifies honorific designation rather than lineage.

Emperor Shizu of Yuan conferred upon him the title "Imperial Lord of Eastern Florescence Purple Mansion Lesser Yang," later elevated by Emperor Wuzong to "Great Emperor of Eastern Florescence Purple Mansion Who Supports the Primordial and Establishes the Ultimate."

Eulogy: He inherited Laozi's Daoist lineage, spreading teachings throughout the realm. Mount Kunlun stands within reach, the Purple Mansion wreathed in auspicious clouds. Supreme among celestial beings, ultimate within ultimate truth, he bequeathed the path of longevity to bless future generations.

Zhongli Quan, styled Yunfang and bearing the Daoist name Zhengyangzi, was a native of Xianyang, Shaanxi. A man of imposing stature and exceptional literary and martial abilities, he stood eight feet seven inches tall with a beard reaching below his navel and piercingly bright eyes. Having served as a general during the Han dynasty, he retreated to Zhongnan Mountain after a military defeat. There he encountered the Sovereign Lord of Eastern Florescence (Donghua Dijun, a revered Daoist deity) who transmitted to him the supreme Daoist methods. He later secluded himself at Yangjiao Mountain in Jinzhou, severing all worldly ties. Adorning his hair in double topknots and wearing garments of oak leaves, he called himself "the Carefree Wanderer of All Under Heaven." After attaining the Dao, he was conferred the title Perfected Lord of the Left Palace of the Supreme Ultimate (Taiji), frequently roaming the human realm with unpredictable movements. He left behind this verse: "How many wake to life's gate and death's door?/ How many grasp this subtle truth at core?/ At night the iron-willed ponder deep -/ Eternal life lies in how mortals keep." The present-day Nian Yang Cave Temple on Zhongnan Mountain marks where he met Donghua Dijun, while Zhengyang Palace at Zhouqu Bay in Xianyang preserves his former residence. Emperor Kublai Khan honored him as "Perfected Lord Zhengyang, Illuminator and Transmitter of the Dao," later elevated by Emperor Wuzong to "Sovereign Lord Zhengyang, Illuminator, Transmitter and Teacher of the Dao."

Lü Yan, styled Dongbin and bearing the Daoist name Chunyangzi, hailed from Zhaoxian Village in Yongle Town, Puzhou, Shanxi. Born on the fourteenth day of the fourth lunar month during the Bingzi year of Emperor Dezong's Zhenyuan reign (796 CE), he attained the jinshi degree at twenty. While touring the Li River during late spring, he encountered Zhongli Quan who imparted to him the methods of divine immortality. Later secluding himself on Mount Lu to cultivate perfection, he often called himself "the Returning Daoist," appearing and disappearing unpredictably while wandering the mortal realm.

This passage recounts the legendary stories of two eminent Daoist figures.

First, we have Lü Dongbin (Daoist name: Chunyangzi), whose miraculous deeds border on the unfathomable. Legends tell how he could gather the sun's essence (rihun) from the east and collect the moon's radiance (yuehua) from the west to refine the elixir of immortality, granting him lifespan equal to heaven and earth. At an inn in Handan, he once used a pillow to enlighten Lu Sheng (the famous "Yellow Millet Dream" story). Another time at the Shen residence, he composed poetry on walls using pomegranate peel. Classical texts record countless such wondrous tales about him. Later generations discussing immortals always revere him and his master Zhongli Quan (collectively known as Zhong-Lü) above all. Wherever he traveled, people built Daoist temples in his memory. His poetry collection Huncheng Ji survives to this day, and the Chunyang Wanshou Palace in Yongle Town stands at his former residence. Emperor Shizu of Yuan conferred upon him the title "Pure Yang Perfected Lord Who Expounds Orthodoxy and Awakens Transformation," later elevated by Emperor Wuzong to "Pure Yang Sovereign Lord Who Expounds Orthodoxy, Awakens Transformation, and Bestows Blessings."

A eulogy describes him thus:

With one sword sweeping autumn hues,

Two sleeves filled with pure breeze,

Attaining Dao in the realm of the Three Pure Ones (Sanqing),

Refining the ninefold-cycled Golden Elixir (Jindan).

From Cangwu to the Northern Sea,

Amid white clouds lies the immortal's abode,

A single drop from Gan River's waters,

Flows far as its source runs deep.

Next comes Liu Haichan (Daoist name: Haichanzi), originally named Liu Cao from Yanshan. At sixteen, he topped the imperial examinations under the Liao dynasty and rose to become prime minister. Though devoted to Daoist practice, he lacked true transmission. One day, a Daoist visitor requested ten eggs and a copper coin, then stacked all eggs vertically on the coin without toppling. The Daoist remarked: "Your life and fortune hang more precariously than this." Throwing down the eggs and coin with laughter, he departed. Liu Haichan experienced sudden awakening—that night he smashed all his treasures and resigned his post the next morning to pursue cultivation. Later in Qinzhou, he encountered the same Daoist who transmitted alchemical secrets, realizing this was none other than Zhongli Quan (Zhengyangzi). He wrote verses like "Abandoning three thousand mansions, releasing a hundred thousand household troops," and composed long songs depicting his carefree existence—drunk astride a white donkey, copper-tailed staff in hand, accompanied by blue-eyed attendants carrying gourds, dwelling by Ge Hong's alchemical well. Neither reading the Yellow Court Scripture (Huangting Jing) nor tending the dragon-tiger cauldron, he stood alone in the bustling city, untouched by worldly invitations.

Through these vivid accounts, the text reveals how these two immortals saw through worldly riches to suddenly comprehend the great Dao (Dadao), embodying the Daoist cultivation principle that "wealth and honor are but floating clouds."

This passage recounts the legendary life of Wang Chongyang (styled Chongyangzi), the founding patriarch of the Quanzhen (Complete Perfection) school of Daoism. Born in Dawei Village of Xianyang, Wang's mother carried him for twenty-four months before giving birth in the second year of Emperor Huizong's Zhenghe era (1112 CE). Originally named Zhongfu with the courtesy name Yunqing, he later changed his name to Shixiong with the style Dewei, finally adopting the religious name "Zhe" after entering the Daoist path.

Wang possessed extraordinary features—a magnificent beard, eyes larger than his mouth, and a towering height over six chi (approximately 1.8 meters). His heroic demeanor matched his eloquence and exceptional physical strength. Though thoroughly versed in Confucian classics and an expert equestrian archer, witnessing the incessant warfare in the Central Plains gradually awakened his desire to transcend worldly affairs. Eventually, he relocated to Liujiang Village in the Zhongnan Mountains, building a humble hut for seclusion while abandoning domestic responsibilities, humorously calling himself "Wang the Madman" (echoing the eccentric Tang dynasty lay Buddhist Pang Jushi).

On the fifteenth day of the sixth lunar month in 1159 CE (the fourth year of Jin's Zhenglong era), a transformative encounter occurred at a tavern in Ganhe Town. Two mysterious figures clad in identical woolen cloaks (later revealed as manifestations of Lü Dongbin and Han Zhongli, the Eight Immortals) recognized his spiritual destiny and secretly transmitted essential Daoist teachings. Wang commemorated this epiphany in verse: "At forty-eight I met true masters, / Their oral formulas brought swift attainment— / On Jade Flower Peak's summit / The Golden Elixir glowed crimson."

Posthumously honored by Emperor Shizu of Yuan as "Enlightened Perfected Lord of Vast Dao Realization" and later elevated by Emperor Wuzong to "Pure Guardian Emperor of Vast Dao Realization," his eulogy praised how he "cast aside golden sable hats" (symbolizing renunciation of worldly honors) to cultivate in Zhongnan's heights, achieving the state where "ravens fly and hares dart" (cosmic rhythms) and "tigers crouch while dragons submit" (mastery of mind). The reference to "leaving immortal wine for later Chongyang generations" subtly foreshadows his founding of Quanzhen Daoism.

The narrative further mentions Wang transmitting teachings to disciples like Dong Ningyang and Zhang Ziyang before disappearing between Zhongnan and Hua Mountains, leaving only poetic writings as his legacy.

This account describes several pivotal experiences of Wang Chongyang (Daoist name Chongyangzi), the founding patriarch of the Quanzhen (Complete Perfection) tradition. During the Mid-Autumn Festival of the Gengchen year, Wang encountered again the two immortals he'd met before (Lü Dongbin and Zhongli Quan) on the Liquan Road. He immediately knelt in reverence. As the three drank together at a tavern, Wang inquired about their origins and ages. They simply identified themselves as twenty-two-year-olds from Puzhou, withholding their names, then transmitted five secret cultivation texts to him before vanishing.

In the first year of the Dading era (1161), Wang Chongyang dug an underground dwelling in Shicun village south of Zhongnan Mountain, naming it the "Tomb of the Living Dead." He planted four crabapple trees at its corners. When asked why, he explained this symbolized his future mission to unify all Daoist lineages under one school. During autumn of the Guiwei year (1163), he left the tomb to establish a thatched hermitage in Liujiang village with fellow practitioners He Yuchan and Li Lingyang.

Autumn of the Jiashen year (1164) brought another celestial encounter in Ganhe Town, where Wang met the immortal Liu Haichan and shared immortal wine with him. Later verses composed by Wang identified his key spiritual mentors: Patriarch Zhongli Quan (Zhengyang), Patriarch Lü Dongbin (Chunyang), and his "uncle-figure" Liu Haichan. From then on, he abstained from worldly wine—drinking only water yet appearing intoxicated, his breath carrying wine's fragrance, as his poetry expressed transcendent detachment.

Spring of the Jiyou year (1189) saw Wang inscribing prophetic verses on Taiping Temple's walls at Zhongnan Mountain, foretelling his death before fifty-eight. During this period, disciples like Shi Chuhou, Liu Tongwei, and Yan Chuchang successively sought his guidance. On the 26th day of the fourth month, Dinghai year (1167), he suddenly burned down his thatched hut. While bystanders panicked, he danced and sang, declaring the fire auspicious—that destined followers would rebuild it, though none could attain his state of realization. He then bade farewell, announcing his quest to find Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu (four of the future Seven Masters of Quanzhen).

That same year, on the 18th day of the intercalary seventh month, Wang arrived in Ninghai Prefecture and met Ma Yu (courtesy name Yifu). Their profound conversation led Wang to establish a hut named "Quanzhen Hermitage" in Ma's southern garden, accompanied by a lengthy poem explicating "Complete Perfection's" essence: true practice transcends dwelling in huts or tile-roofed houses, aiming instead to liberate oneself from the "four illusory compounds" (earth, water, fire, wind constituting the mortal form) to attain unfettered spiritual freedom.

Wang Chongyang (Daoist name Chongyangzi) experienced marvelous physical transformations during his cultivation practice. While sitting in meditation, he would feel his body expanding in size, and upon awakening, he found his worldly attachments to family diminishing. His Qi and blood circulation became perfectly harmonized without leakage, his spirit (Shen) and vital energy (Qi) perpetually intermingled without interruption, and his inner wisdom shone like a bright lamp illuminating his three Dantian energy centers (the upper Dantian or "Muddy Pellet Palace," the middle Dantian or "Scarlet Palace," and the lower Dantian or "Qi Sea"). This advanced state of cultivation accumulated blessings for attaining longevity.

Having transcended the six worldly attachments of form, sound, smell, taste, touch, and mental phenomena, he smiled observing how the fires of desire in his heart had been extinguished. Even when external disturbances piled up like stacks of firewood, they could no longer affect him. The name "Quanzhen" (Complete Perfection) for his school originated precisely from this state of cultivation. In the ninth lunar month, Qiu Chuji (Daoist name Changchunzi) came from Kunlun Mountain to become his disciple, while Tan Chuduan (Daoist name Changzhenzi) also arrived despite illness to take him as master.

From the tenth month onward, Wang Chongyang entered a hundred-day retreat in a thatched hut. During this period, he instructed Ma Yu (courtesy name Yifu) and his wife through the "Ten Transformations of Divided Pears" method. On the first day of retreat, he gave Ma Yu one pear, then every six days would offer six taro roots and six chestnuts. On the eleventh day of that month, he split a pear in half for the couple to share, establishing a fixed cycle—every six days offering taro and chestnuts, every ten days offering pears. The quantities of taro and chestnuts remained constant, while the pears increased by one every ten days. By the hundredth day, he had given fifty-five pears in total, secretly corresponding to "Heaven and Earth's generative numbers" (the Book of Changes' heavenly number twenty-five plus earthly number thirty). Each food offering was accompanied by instructional poetry.

When he emerged from retreat on the eleventh day of the first lunar month the following year (Wuzi year), Ma Yu abandoned his family wealth in the second month to formally become a monk. Wang Chuyi (Daoist name Yuyangzi) came from Niuxian Mountain to become his disciple. At month's end, Wang Chongyang led his four disciples—Ma Yu, Tan Chuduan, Qiu Chuji, and Wang Chuyi—to visit Kunlun Mountain, where they opened Yanxia Cave for residence. In the third month, Hao Datong (Daoist name Guangningzi) also came to the cave to become a disciple.

By the eighth month, the master and disciples moved to Wendeng County, establishing the "Seven Treasures Assembly" at the Jiang Family Hut. In spring of the ninth year of the Dading era (1169), Wang Chongyang returned to Ninghai Prefecture with four disciples, where Zhou Botong built the "Golden Lotus Hall" for their residence. On the Dragon Boat Festival, Ma Yu's wife Sun Bu'er (Daoist name Qingjing Sanren) came to Golden Lotus Hall to become a nun. In the eighth month, they formally established the "Golden Lotus Assembly," which became Quanzhen Daoism's important local teaching organization.

(Note: The "divided pears" (fenli) pun on "separation" (fenli), metaphorically suggesting monastic life, while "ten transformations" refers to the ten stages of instruction. Five of the Seven Quanzhen Masters—Ma Yu, Tan Chuduan, Qiu Chuji, Wang Chuyi, and Hao Datong—appear in sequence here, demonstrating the early Quanzhen transmission lineage.)

Wang Chongyang (Master Chongyang) demonstrated miraculous transformative abilities while spreading the Dao. When people attempted to paint his portrait, they discovered his left eye would turn right while his right eye turned left, his appearance shifting between old and young, his physique alternating between plump and lean, making accurate depiction impossible. In the ninth month when he reached Fushan County, he established the Three Lights Assembly.

Later traveling to Dengzhou, he joined the crowd admiring the mirage spectacle at Penglai Pavilion. Suddenly a great wind arose, and witnesses saw him floating into the sea with the breeze, only to reappear unharmed after a long while with his robes and cap perfectly intact. The astonished onlookers consequently established the Jade Splendor Assembly. Soon after, he reunited with his three disciples: Ma Yu (Master Danyang), Tan Chuduan (Master Changzhen), and Qiu Chuji (Master Changchun).

In Laizhou, Liu Chuxuan (Master Changsheng) abandoned his family wealth to follow the Daoist path. During the tenth month in Yexian County, Wang founded the Equality Assembly. That same month, he led his four disciples—Ma, Tan, Liu, and Qiu—westward to Bianliang, lodging at Wang's Inn. At year's end, Wang Chongyang abruptly composed a farewell poem concluding: "This departure resembles priceless pearls—truly beholding the Dao's essence, steadily steering the boat of carefreeness to reach the other shore."

On the fourth day of the first lunar month in the following Gengyin year, he summoned his four disciples, saying: "Now I must keep my appointment with my master." Then he recited: "Zhongnan Mountain's Wang Chongyang, called Madman Wang by all. My coming made sun and moon eternal, my departure leaves directions indifferent. With clouds and water as companions, the void as neighbor. A spark of true nature endures, never matching mortal ways." After speaking, he reclined on his arm and passed. As the disciples wailed, he suddenly opened his eyes and sat up: "Why such grief? Haven't you grasped this principle through Dao study?" Then he transmitted five secret methods to Ma Yu, charging them to mutually encourage progress.

He further composed this gatha: "One nephew (Ma Yu), two disciples (Tan Chuduan, Qiu Chuji), with Liu Chuxuan and I—five united hearts. Six wisdoms accompany heaven's moon, seven clarities summon ocean winds. In the realm of true wonder comprehending mystery, in luminous clarity treading through emptiness. East-west-north-south all perfectly revolve—only here is thorough penetration known." With this, he achieved feathery ascent to immortality.

Earlier in Dengzhou, Governor Heshi Lie Miao had treated Wang with master's courtesy. At parting, the governor asked: "When shall we meet again?" Wang replied: "Nanjing." When Wang attained immortality, Heshi Lie Miao happened to be transferred as Nanjing's garrison commander. Wang had also once pointed at the painted bridge outside Dengzhou's Wangxian Gate, predicting: "Someone will come to destroy this." Twelve years later, Governor He Bangyan indeed demolished it for being too high. Before leaving seclusion, Wang had painted a self-portrait wearing triple topknots.

This passage documents the remarkable deeds of Wang Chongyang (styled Chongyangzi), patriarch of the Quanzhen (Complete Perfection) tradition, and his chief disciple Ma Yu (styled Danyangzi):

Miraculous accounts of Wang Chongyang: He once entrusted his disciple Shi Fengxian with a painting depicting himself alongside pines and cranes, prophesying he would return on horseback to verify its accuracy. When Ma Yu (Danyang) later entered the region, Shi produced the portrait for comparison and found it matched the living person perfectly. Wang's extant works include the Collected Writings of Quanzhen (in two volumes), Gathering Concealed Radiance, Records from Amidst Clouds, and the Ten Transformations Through Pear Division.

Significant Daoist sites: The Ganhe Encountering Immortals Palace marks where Wang met a cloak-wearing transcendent; the Southern Era Palace of Accomplishing the Dao is the famed "Tomb of the Living Dead"; the Chongyang Palace of Ten Thousand Longevities was originally Liu Jiang's old hermitage; while the Bianliang Great Chaoyuan Palace of Ten Thousand Longevities was the inn where Wang attained his ascension (achieved the Dao). Yuan dynasty emperors posthumously honored Wang as "Quanzhen's Perfected Lord of Opening Transformation" and later "Quanzhen's Imperial Lord of Opening Transformation and Assisting the Ultimate."

Ma Yu's (Danyangzi) background: Born Ma Congyi (courtesy name Yifu) in 1123 to the wealthy "Ma Half-the-Prefecture" family of Ninghai, Shandong. During summer 1167 while composing poetry at the Pavilion of Easeful Aging in his friend Fan Mingshu's estate, he suddenly encountered Wang Chongyang dressed in hemp robe and bamboo hat. Through enigmatic exchanges like "eating melon from the stem" (symbolizing the bitter beginnings of Daoist practice), Ma experienced profound awakening and immediately took Wang as his master.

Key cultivation experiences: Ma once dreamed of establishing a hermitage at the southern garden where cranes flew, which Wang named "Quanzhen." Starting in October, Wang began a hundred-day retreat, secretly transmitting to Ma at night the cultivation mysteries of "pear division and ten transformations" - "pear division" metaphorically representing separation from worldly dust, while "ten transformations" denoted ten stages of spiritual metamorphosis. These experiences became foundational to Quanzhen's core cultivation methods.

This passage records the cultivation experiences of Wang Chongyang, the founder of the Quanzhen (Complete Perfection) school of Daoism, and his disciples. It primarily recounts how Ma Yu (Danyang Zhenren) followed Wang Chongyang in spiritual practice:

On the eleventh day of the tenth lunar month, Wang Chongyang emerged from his meditation retreat. On the eighth day of the first lunar month the following year, after entrusting family affairs to his three sons, Ma Yu formally renounced worldly life. Wang Chongyang gave him the new name "Yu." In the tenth month of 1169 (Jichou year), Ma Yu accompanied Wang Chongyang on travels to Bianliang (modern Kaifeng), lodging at Wang's Inn. On the fourth day of the first lunar month in 1170 (Gengyin year), Wang Chongyang transmitted five secret methods to Ma Yu before passing into immortality.

To honor his master, Ma Yu divided his hair into three topknots symbolizing Chongyang's name ("Double Yang"). Together with fellow disciples Tan Chuduan, Liu Chuxuan, and Qiu Chuji, he interred Wang Chongyang's remains at Liu-Jiang Village (modern Zu'an Town in Huxian County, Shaanxi). They rebuilt the old hermitage, naming it the "Ancestral Court."

During the Mid-Autumn Festival of 1174 (Jiawu year), the four disciples gathered beneath the moonlight at Zhenwu Temple in Qindu Town to discuss Daoist principles, each declaring their cultivation aspirations: Ma Yu vowed to conquer poverty, Tan Chuduan to overcome disputes, Liu Chuxuan to master his willpower, and Qiu Chuji to triumph over idleness. After parting ways the next day, Tan Chuduan (Changzhenzi) and Liu Chuxuan (Changshengzi) traveled to Luoyang, while Qiu Chuji (Changchunzi) secluded himself at Panxi. Ma Yu returned to the Ancestral Court for closed-door cultivation.

On the first day of the eighth lunar month in 1178 (Wuxu year), Ma Yu concluded his retreat. The following spring, during travels to Huating County, he accepted Li Dacheng's invitation to reside there for one hundred days. During this period, he revived a withered apple tree through Daoist methods. In spring 1180 (Gengzi year), he arrived at Jingzhao (Xi'an), establishing a hermitage at Zhao Penglai's home for another hundred-day cultivation period.

In the fourth month of 1182 (Renyin year), while returning eastward to Ninghai via Jinan, Ma Yu encountered Han Qingfu who sought essential Daoist instructions. Ma Yu revealed: "Cultivation requires illuminating the heart and perceiving one's true nature as foundation, refining xing (nature) and ming (life) as function, overcoming hardness with softness as basis, and serene wuwei (non-action) as root. With inner emptiness and stillness, one may attain enlightenment without leaving one's door." Upon reaching Ninghai, he resided at Golden Lotus Hall, where he transformed bitter well water into sweet spring through incantations, leaving behind a couplet for posterity.

This passage records the enlightenment and ascension of Ma Yu (Dan-yang Zhenren), patriarch of the Quanzhen (Complete Perfection) tradition. While presiding over a zhaijiao (Daoist purification ritual) in Wendeng, attendees witnessed the miraculous apparition of Chong-yang Zhenren (Wang Chong-yang) appearing atop a white tortoise amid clouds. Later, during a gathering at the Three Teachings Hall (a site venerating Confucianism, Buddhism, and Daoism), a Daoist priest named Wang from Fuzhou arrived with a zither, prompting Ma Yu to spontaneously compose the Daoist hymn "Returning to the Mountain."

The song's essence conveys: Through wuwei (non-action), one accomplishes all things; maintaining a state of unknowing brings omniscience. Ordinary people remain trapped in worldly dust—obsessed with transient desires while oblivious to life's brevity—when they should instead return to the green mountains. There, accompanied by the bright moon and gentle breeze, nourished by dawn mists and evening dews (referring to the cultivation practice of absorbing celestial and terrestrial essences), one transcends mundane existence. This composition subtly foreshadowed his impending spiritual attainment.

Later at the Youxian Palace in Laiyang during Chong-yang's birthday commemoration, Ma Yu concluded ritual observances and conversed with disciples late into the night. As violent storms and thunder erupted, he declared: "I must now attend the celestial assembly. To achieve immortality, you must cultivate with unwavering determination through all adversities." With these words, he entered seated transformation (yu-hua, the Daoist term for an adept's physical dissolution). That same night, his shen (spirit) manifested in the homes of Guo Fuzhong and Liu Xi, leaving poetic verses at each location.

During the Yuan dynasty, Emperor Shizu posthumously honored him as "Dan-yang Zhenren of Embracing Unity and Non-Action," later elevated by Emperor Wuzong to "Universal Transformation Zhenjun of Dan-yang Embracing Unity and Non-Action." The Youxian Palace in Laiyang remains the sacred site of his ascension. His literary legacy includes the Jin-yu Ji (Gold-Jade Collection) and Jian-wu Ji (Gradual Enlightenment Anthology), preserving his cultivation insights and recorded teachings.

This passage records the legendary experiences of Tan Chuduan (Daoist name Changzhenzi), a patriarch of the Quanzhen (Complete Perfection) school of Daoism. Born in Ninghai, Shandong on the first day of the third lunar month in 1123 (the first year of the Tianhui era under the Jin dynasty), Tan displayed extraordinary qualities from childhood—once falling into a well yet sitting calmly atop the water, and showing no fear when encountering fires.

At fifteen, he dedicated himself to scholarly pursuits, and his poetic composition "Ode to Grapes" gained widespread acclaim. Later, after developing paralysis from lying drunk in the snow, he heard in autumn 1167 (the seventh year of the Dading era) about Ma Yu (Daoist name Danyangzi) becoming a disciple of Wang Chongyang. Inspired, he abandoned his family to seek Wang as his master at the Quanzhen Hermitage.

On that bitterly cold night of initiation, the stove provided no warmth. Wang Chongyang extended his foot for Tan to embrace, and soon Tan was drenched in sweat as if lying in a steamer. The next day, Wang had him wash his face with leftover bathwater—miraculously curing his chronic illness and restoring his beard and eyebrows to fullness. Wang imparted to him a four-character cultivation secret, praised him in verse as "Tan Yu the True Realizer," and gave him the new name Tan Chuduan.

In winter 1169 (the ninth year of Dading), Tan accompanied Wang Chongyang and three senior fellow disciples—Ma Yu, Liu Chuxuan, and Qiu Chuji—to Bianliang (modern Kaifeng), lodging at Wang’s Inn. On the fourth day of the first lunar month the following year, Wang attained immortality. Tan and the three brothers transported their master’s remains to Liujiang Village in the Zhongnan Mountains for burial, then built a hut by the grave to observe three years of mourning. After this period, they dispersed to wander and teach the Dao.

This account records several miraculous deeds of Qiu Chuji (styled Changchunzi), the patriarch of the Quanzhen (Complete Perfection) school of Daoism.

After traveling east to Luoyang's Chaoyuan Temple, Patriarch Qiu journeyed to Huojia County in the Heshuo region, staying at a newly built hermitage beside the Fujun Temple. One day when he locked his door to visit Weizhou, the temple attendant Wen Liu saw flames inside the hermitage that night. Peering in, he witnessed the patriarch meditating around a fire. Astonished, the attendant sent someone to find Qiu in the prefectural city, only to discover him sleeping at an inn north of town. When they returned, the embers in the hermitage were still warm.

In the fifteenth year [of the era], at Erzu Town in Cizhou, the patriarch encountered a drunken man who suddenly punched him, breaking his teeth and drawing blood. Yet Qiu's expression grew even more serene. Holding the broken teeth in his hand, he departed singing. When bystanders wanted to report the assault, the patriarch simply said, "He was drunk." Later, Ma Danyang (one of the Quanzhen Seven Masters) heard of this in Guanzhong and remarked, "That single punch dissolved a lifetime's karmic obstructions."

In the sixteenth year at Baijiatan in Luozhou, a chronically ill farmer dreamed of a Daoist giving him red medicine and awoke cured. The next day upon seeing Patriarch Qiu, he recognized him as the dream benefactor, but when attempting to express gratitude, the patriarch ignored him.

By the twenty-first year during his western travels to Chunyang Cave in Huayin, the patriarch demonstrated his cultivation achievements to disciples: "Six years extinguished the fire of ignorance, ten years forged the bone-transforming elixir," indicating his transcendence of life and death. Later returning to Luoyang, he built another hermitage east of Chaoyuan Temple.

In the fourth month of the twenty-fifth year, Qiu instructed disciples to prepare for his passing while composing the lyric poem "Xingxiangzi": "With thunderclap of cosmic communion, ten thousand rays of numinous light burst forth," depicting his primordial spirit (Yuanshen) ascending. After writing, he achieved feathered ascent (Yuhua), with celestial fragrance lingering for days in the chamber. Later, Emperor Kublai Khan honored him as "Perfected of Cloud-Water Virtue and Eternal Truth," while Emperor Wuzong further elevated him to "Supreme Lord of Eternal Truth, Mysterious Serenity and Virtue."

These accounts demonstrate the extraordinary spiritual powers (Shentong) and forbearance characteristic of Daoist perfected beings (Zhenren). The "bone-transforming elixir" refers to the Neidan (internal alchemy) achievement of physical metamorphosis, while "primordial spirit ascension" represents the ultimate accomplishment of Daoist cultivation.

This passage recounts the legendary life of Liu Chuxuan (styled Changshengzi), one of the patriarchs of the Quanzhen (Complete Perfection) school of Daoism.

Born in Wuguan Village, Donglai, Shandong, during the seventh year of Emperor Xizong's Huangtong era in the Jin dynasty, Liu Chuxuan was filial to his mother from childhood and showed no interest in marriage or official positions, maintaining a detached attitude toward worldly matters. In the second month of the ninth year of the Dading era, he happened to see two mysterious poems written on a neighbor's wall, one of which mentioned, "Wuguan nurtures the true immortal's abode; here must dwell one who never dies." The calligraphy was bold and powerful. That same year in the ninth month, Wang Chongyang (founder of the Quanzhen school) arrived in Donglai with his three disciples—Ma Yu, Tan Chuduan, and Qiu Chuji. Liu Chuxuan went to pay his respects. Wang Chongyang smiled and asked if he recognized the writing on the wall, to which Liu immediately bowed sincerely, seeking to become a disciple. Recognizing Liu's extraordinary bearing, Wang Chongyang composed a poem for him and bestowed the Daoist name "Changshengzi" (Master of Eternal Life). At the time, Liu was only twenty years old.

Later, Liu Chuxuan followed Wang Chongyang to Bianliang to cultivate the Dao. The following spring, after Wang's passing, he and his three senior fellow disciples buried their master in Liujiang Village and built a hut beside the grave to observe three years of mourning. Afterward, he lived in seclusion in Luoyang, practicing ascetic cultivation. In autumn of the eighteenth year of Dading, he moved to Yunxi Cave northeast of Luoyang City. While his disciples excavated the cave, they unexpectedly uncovered an ancient well. Liu remarked with a smile that this was where he had practiced in his three previous lifetimes—and indeed, two more wells were soon discovered.

In the second year of the Mingchang era, officials in Laizhou, swayed by slander, arrested and imprisoned him. Strangely, townspeople and officials alike reported seeing him simultaneously conversing and laughing with others in the southern part of the city. When jailers checked his cell, they found him fast asleep. Realizing he was a man of profound attainment, the officials promptly ordered his release. This episode demonstrates the miraculous abilities Liu Chuxuan possessed as a Daoist adept.

This account chronicles the interactions between Qiu Chuji (Daoist name Changchunzi), the renowned Jin dynasty Daoist master, with emperors and his later years. In the second year of the Cheng'an era (1197) under Emperor Zhangzong of Jin, the sovereign, having heard of Qiu's reputation, summoned him to inquire about governance. Qiu replied: "The essence of the supreme Dao (zhi dao) lies in this: reduced desires bring peace to body and mind; lighter taxes bring stability to the state." The emperor marveled: "Your words rival those of Guangchengzi when the Yellow Emperor sought the Dao!" He then arranged for Qiu to reside at Tianchang Abbey. By the third month of the following year, Qiu obtained permission to return to the mountains, politely declining all imperial gifts.

In the first month of 1203 (third year of the Taihe era), Liu Zhaoyi, military commissioner of Dongjing, and Liu Shilu, military governor of Dinghai, came seeking instruction. Sensing his impending departure, Qiu told them: "You are both eminent officials of our age who have honored me with your visits. My time comes—we shall debate the Dao no more." He left them this gatha: "Better to withdraw when scaling perilous heights; Now I must follow the ancients, returning to the realm of formless void (xiyi)." The officials wept upon reading it. On the sixth day of the second month, Qiu gathered disciples to announce his imminent ascension (yuhua), exhorting them: "Practice diligently, never slacken." Then, folding his arms, he departed—legend says celestial music echoed through the skies.

Qiu authored the six-volume Cultivating Truth Anthology, composed commentaries on the Dao De Jing and Yin Fu Jing, and elucidated the Huangting Jing's essence—all preserved to this day. Sites of his residence—Luoyang's Eternal Life Abbey (Cloud Stream Three-Well Cavern) and Wuguan's Numinous Void Abbey—became sacred Daoist destinations. Emperor Shizu of Yuan posthumously honored him as "Perfected of Eternal Life Who Assists Transformation with Luminous Virtue (Changsheng Fuhua Mingde Zhenren)," later elevated by Emperor Wuzong to "True Lord of Eternal Life Who Assists Transformation and Honors the Mysterious with Luminous Virtue."

Eulogies depict him as transcendent as snow-clad bamboo or moonlit pines—one who comprehended karmic cycles across three lifetimes while attaining Daoist perfection. Amidst purple mists veiling his grotto and white clouds encircling mountain streams, this master of both Dao and martial arts remained ever humble.

Born in 1148 (eighth year of Emperor Xizong's Huangtong era) in Bindu, Qixia County, Dengzhou, Qiu displayed extraordinary intellect as a child, memorizing thousands of characters daily. Before twenty, he entered Kunlun Mountains for spiritual training. In 1167 (seventh year of Dading era), hearing the teachings of Wang Chongyang (founder of Quanzhen Daoism), he formally became the master's disciple that ninth month at Ninghai's Quanzhen Hermitage, receiving a golden scale as token. Thus began his journey from prodigy to accomplished Daoist immortal.

Wang Chongyang, the founder of the Quanzhen (Complete Perfection) school of Daoism, was traveling in Bianliang (modern Kaifeng) when he lodged at Wang's Inn. On the fourth day of the first lunar month the following year, he achieved feathered ascension (yuhua), passing into immortality. His disciples Ma Yu, Tan Chuduan, and Liu Chuxuan buried their master's mortal remains in Liujiang Village, where they built a hut and kept vigil at the tomb for two years.

In the autumn of the Jiawu year (1174), Ma Yu alone retreated to Panxi (near modern Baoji, Shaanxi) for solitary cultivation. Dwelling in a mountain cave, he subsisted on a single daily alms meal and wore nothing but a straw rain cape, earning him the nickname "Master Straw-Cloak." For six years he practiced rigorous asceticism without sleeping day or night, later moving to Longmen Mountain in Longzhou where he continued his austere practices in the same manner. His dedication attracted many seekers from distant regions who came to follow him.

In the second month of 1188, Emperor Shizong of Jin summoned Ma Yu to inquire about longevity techniques. Ma Yu replied: "Cherishing Jing (essence) and preserving Shen (spirit) are the keys to self-cultivation; clarity and stillness through Wuwei (non-action) form the foundation for governing a nation. Wealth and honor easily lead to arrogance and indulgence—one must remain constantly vigilant. By persistently practicing these principles, immortality becomes attainable. Those bizarre and magical arts are not the true Dao." The emperor greatly appreciated his wisdom. During a second audience in the seventh month, Ma Yu expounded profound metaphysical principles that delighted the emperor, who rewarded him with celestial peaches from the imperial gardens. Having abstained from tea and fruit for over a decade, Ma Yu made an exception to taste one peach and composed the lyrical poem "First Level of Jasper Terrace" in gratitude.

In the eighth month, granted permission to return to his ancestral temple (Chongyang Palace on Zhongnan Mountain), Ma Yu declined the emperor's gifts of valuables. Returning to Shandong's Qixia in 1191, he converted his former residence into a Daoist temple, which received the imperial plaque "Taixu Temple." In spring 1207, a royal consort donated a complete set of Daoist scriptures (Daozang) to the temple.

During the winter of 1214 when Shandong was in turmoil, local officials requested Ma Yu's help in pacifying the region—wherever he went, rebels laid down their weapons and surrendered. By 1219 when Ma Yu was residing at Haotian Temple in Laizhou, Shandong had fallen under Southern Song control. That August, Emperor Ningzong sent General Peng Yibin to summon him, but Ma Yu again declined. This was during the reign of Genghis Khan (Yuan Taizu).

This account describes the journey westward made by the Perfected Changchun, Qiu Chuji, founding master of the Quanzhen (Complete Perfection) school of Daoism, at the invitation of Genghis Khan to teach the Dao. In the winter of 1219, Genghis Khan sent his attendant Liu Zhonglu to Laizhou, Shandong, bearing an imperial edict that invited Qiu Chuji. Though advanced in age, Qiu set out in the first month of the following year with eighteen disciples. When they passed through Yanjing (present-day Beijing), they stayed at Yuxu Temple. In the fourth month, as they crossed Juyong Pass, they encountered bandits, who unexpectedly bowed their heads to the ground and withdrew.

After they reached Wuchuan in the tenth month, the envoy Helat arrived with an edict urging them to hurry. In the spring of 1221, Qiu crossed the mountain ranges and traveled north. In the seventh month, he reached Mount Abuhan, within the borders of present-day Mongolia. He left nine disciples, including Song Dao’an, to build Qixia Temple, while he continued ahead with a small party of disciples, including Zhao Xujing. In the third month of 1222, Genghis Khan sent the grand preceptor Ali Xian to welcome him and ordered the commander of ten thousand, Boluzhi, to escort him with troops. In the fourth month, Qiu finally met Genghis Khan at the southern foot of Snow Mountain, in what is now the Hindu Kush range in Afghanistan. The emperor had two tents erected before his own so that Qiu Chuji could stay nearby and advise him.

On the night of the fifteenth day of the tenth month, Genghis Khan held a torch-lit gathering in the courtyard and humbly sought Qiu’s counsel on governing. Qiu said that restraining desire was essential to cultivating oneself, and cherishing the people was the foundation of good government. He also explained the principle that Heaven’s Dao values life and abhors killing. The emperor was greatly pleased and ordered the exchange to be recorded in the Record of the Auspicious Gathering. In the second month of 1223, Qiu asked leave to depart. After repeated requests, he was finally granted permission. He declined the generous rewards and returned east with his disciples. Genghis Khan sent Ali Xian to escort him, and on the way they met up at Qixia Temple with the disciples who had stayed behind. After returning to Yanjing in the third month of 1224, Qiu was granted special permission by the emperor to reside in any city. Officials of the provincial administration invited him to preside over Tianchang Temple, the predecessor of today’s White Cloud Temple in Beijing, and the emperor granted Qionghua Island, now part of Beihai Park, for the construction of a Daoist temple. In the spring of 1225, Qiu broke off a pear blossom branch and gave it to the layman Zhang Quhua, known as Xuanning, predicting that he would have a son. The prediction came true that autumn.

At Yanxiang Temple stood a withered locust tree. Patriarch Wang Chongyang struck it with his staff and said, "Let the dead tree revive," and indeed it later flourished with new branches and leaves. That year in September, when the planet Mars (Yinghuo) approached the Tail constellation (one of the twenty-eight lunar mansions), Governor Wang Ji requested the Patriarch to avert this ominous sign. That very night, Mars retreated several stellar positions.

During the great drought in the fifth month of the Bingxu year (1166), provincial officials sought the Patriarch's prayers for rain, resulting in three consecutive days of heavy downpour. In the fifth month of the Dinghai year (1167), the emperor issued an edict renaming Qionghua Island as Wan'an Palace and changing Tianchang Temple to Changchun Palace. He bestowed upon the Patriarch the Golden Tiger Talisman (a military command token), appointing him to oversee all Daoist affairs nationwide, with a special decree exempting Daoist institutions from taxes and corvée labor. On the twenty-third day of the sixth month, sudden thunderstorms caused the southern bank of Taiye Pond to collapse while landslides occurred at the northern mountain pass. Hearing this, the Patriarch smiled and said, "With mountains crumbling and ponds drying, my time to depart must be near."

On the ninth day of the seventh month, ascending the Baoxuan Hall, the Patriarch expounded on the great matter of life and death to his disciples: "Those cultivating the Dao must exert tremendous effort—relinquishing worldly burdens while transcending mundane attachments. All must practice diligently, not squandering precious time." He then entrusted the religious affairs to his disciples Yin Zhiping and Li Zhichang. Subsequently, he composed this gatha: "Birth and death alternate like day and night, transient as bubbles forming and bursting. When spiritual light appears, one perceives the cosmic dance of sun and moon (the 'black hare' and 'golden crow' representing yin-yang); with expanded consciousness, all creation between mountains and seas is embraced. A wave of the hand spans heaven and earth; a single breath holds the myriad beings. These bold words shall return to dust—left for posterity to ponder." Having written this, he returned to Baoguang Hall, sat upright, and passed into quiescence.

The Patriarch's extant works include the Panxi Collection, Mingdao Collection, and Journey to the West. His former residence stands at Taixu Temple in Qixia County, while Panxi Changchun Chenggong Palace marks his cultivation site, and the Great Changchun Palace in the capital commemorates his ascension. Emperor Shizu of Yuan posthumously honored him as "Changchun Yandao Zhujiao Zhenren" (Perfected Being Who Expounds the Dao), later elevated by Emperor Wuzong to "Changchun Quande Shenhua Mingying Zhenjun" (Divine Lord of Complete Virtue and Spiritual Transformation).

A eulogy praises: The great Changchun Zhenren, clad in rain cape through storms, endured six years of austere practice at Panxi, traversed ten thousand li to snowy mountains to spread the teaching. Like the ancient Hongfan Nine Categories (cosmic governance principles) and Dan Scriptures (Daoist classics), he became teacher to emperors. Wielding jade talismans and golden tiger seals, he propagated the Great Dao in an age of prosperity.

This master's surname was Wang, given name Chuyi, courtesy name Yuyang, with the Daoist name "Congyangzi." He was born in Dongmu, Ninghai, on the 18th day of the third lunar month in the second year of Emperor Xizong's Huangtong era (1142). His mother once dreamed of red clouds enveloping her body. At the age of seven, he suddenly died but miraculously revived, gaining profound insight into the mysteries of life and death thereafter. One day in the mountains, he encountered an old man sitting on a rock and conversed with him, then heard a voice from the sky declaring itself the "Lord of the Mysterious Court Palace." From that moment, he grasped profound truths beyond ordinary comprehension.

He often wandered in tattered clothes and bare feet, singing and dancing in the streets, leading people to think him mad. Some tried to force him to wear a headscarf or arranged marriages for him, but he refused them all. In the second month of the eighth year of the Dading era (1168), upon hearing that Wang Chongyang (founder of the Quanzhen tradition) had arrived in the region, he immediately went to pay homage. Wang Chongyang gave him the religious name "Chuyi" and had him practice at Yanzia Cave on Mount Kunlun. His mother, Madame Zhou, also took monastic vows, receiving the religious name "Deqing" and the Daoist title "Mysterious Serene Wanderer."

That autumn, he followed Wang Chongyang back to Wendeng, staying at Jiang Shi'an. The following spring, he secluded himself alone at Mount Zha. Later, Wang Chongyang returned to Ninghai with his four disciples—Ma Yu, Tan Chuduan, Qiu Chuji, and Hao Datong—passing by Longquan (about 200 li from Mount Zha) during midsummer. Suddenly, the umbrella Wang Chongyang was holding flew away and landed at Mount Zha by evening. Inside the umbrella's handle, Wang Chuyi discovered a poem and the three characters "Congyangzi," which he then adopted as his name.

He later spent nine years in seclusion at Yunguang Cave, practicing with extreme diligence. He once stood on the edge of a cliff balancing on one foot, earning him the nickname "Iron-Footed Immortal." During his travels in Shandong, he displayed numerous supernatural abilities: exorcising ghosts and demons, splitting rocks and moving mountains, summoning wind and rain, and even reviving the dead. Emperor Shizong of the Jin dynasty, hearing of his fame, summoned him to the palace in the 27th year of Dading (1187) to inquire about methods for nurturing life and governing the state. He replied: "Gather Jing (essence) and nurture Shen (spirit); maintain purity and practice Wuwei (non-action)." The emperor was greatly pleased and had him reside at Tianchang Abbey. Later, envious individuals poisoned his wine at a banquet, but he had foreseen this and instructed his disciples to dig a pool beforehand. After drinking the poisoned wine, he calmly remarked, "I am but a poor Daoist cultivator" (implying the poison had no effect on him).

He once begged for food from others, but now had the honor of being summoned by the emperor. He wished to finish the remaining wine to celebrate fully. After pouring and drinking, when he returned to the bathing pool, the water had miraculously boiled dry, and even his beard and hair had fallen out, making it impossible to wear his ceremonial headdress. Upon hearing this, the emperor immediately dispatched envoys to investigate the matter thoroughly. Despite repeated inquiries, the Daoist master remained unwilling to explain the cause, saying only, "I have never had any enemies; this must be the result of an illness."

The envoys reported the master's words to the emperor, who admired him even more. The following year, in the spring of the Wushen year, the emperor issued an edict to build the Xiuzhen Temple for the master to reside in, but the master requested to return home to care for his parents. The emperor granted his request, and the master left behind all the gifts bestowed upon him before departing. That winter, when the emperor fell ill, he summoned the master again in the twelfth month. The master said to the envoys, "I fear I will not have the chance to see His Majesty again." When he arrived in the capital on the third day of the first month of the Jiyou year, Emperor Shizong had already passed away two days prior. The new ruler retained him to preside over the zhaijiao (Daoist memorial ritual) for the late emperor before allowing him to return home.

In the seventh month of the Dingwei year of the Cheng'an era (1197), Emperor Zhangzong summoned him to the informal palace hall. His responses deeply impressed the emperor, earning him special favor. The next day, he was bestowed with a golden crown and purple robes, conferred the title of "Tixuan Celestial Master" (Tixuan Tianshi), and assigned to reside at Chongfu Temple. In the summer of the Wuwu year, he petitioned to return home to care for his mother, Xuanyuan, who was already ninety years old. The emperor granted his request with generous gifts.

From the Xinyou year (1201) to the Guihai year (1203) of the Taihe era, he twice received imperial orders to conduct rituals at the Taiqing Temple in Bozhou, where he ordained over a thousand Daoist priests. On the twenty-fifth day of the seventh month of that year, his mother, Xuanyuan, passed away. In the spring of the seventh year (1207), while residing at the Shengshui Yuxu Temple, the imperial consort sent him a complete set of Daoist scriptures. In the seventh month of the Jisi year (1209) of the Tai'an era, the minister Bolu invited him to relocate to the Huayang Temple in Beijing. The following Gengwu year, he moved to Yutian County in Jizhou.

He said to his disciples, "Do you hear the clashing of swords and shields in the air? The northern qi is about to shift, and the people will surely suffer the calamities of war." That year, northern armies indeed invaded the south. In the fourth year of the Zhenyou era (1216), the people of Wendeng invited him to reside at the Tianbao Temple. On the twenty-second day of the fourth month of the Dingchou year (1217), after bathing and changing clothes, he bowed to the heavens, earth, and the four directions, sat upright, left behind a eulogy, and ascended to immortality. His works, Yunguang Ji (Collection of Cloud Radiance) and Xian Yi Lu (Records of Manifest Wonders), have been passed down to later generations.

Today, the Shengshui Yuxu Temple in Ninghai marks his former residence, while the Tianbao Temple in Wendeng is where he attained the Dao and ascended to immortality. Emperor Shizu of the Yuan dynasty posthumously honored him as "Yuyang Tixuan Guang..." [title incomplete in original text].

This passage records the cultivation journey of Hao Datong, known as Master Guangning of the Quanzhen (Complete Perfection) tradition. Originally named Hao Taigu and bearing the Daoist name Guangningzi, he hailed from Ninghai in Shandong. Born in the third year of the Tianjuan era during the Jin dynasty, he came from a wealthy family yet maintained an indifferent disposition. From youth, he showed deep interest in the Yijing (Book of Changes) and Yin-Yang numerology, living like the ancient recluse Yan Junping by practicing divination.

In autumn of the seventh year of the Dading era, Wang Chongyang (founder of Quanzhen Daoism) came to Ninghai. Noticing Hao's extraordinary demeanor in the marketplace, Wang deliberately sat with his back to Hao's divination stall one day. When Hao said, "Please turn around, sir," Wang retorted, "Why don't you turn around yourself?" This exchange struck Hao like a thunderbolt. He soon closed his stall and visited Wang at the Quanzhen Hermitage in the Ma family's South Garden, where Wang imparted two gatha verses that brought him sudden enlightenment. However, due to his elderly mother's needs, he couldn't immediately take monastic vows.

The following year after his mother's passing, Hao formally renounced worldly life and went to Yanzia Cave on Kunyu Mountain to become Wang's disciple. Wang initiated him with the Daoist name "Lin" and the sobriquet "Tianranzi" (Master of Serenity). In a symbolic gesture, Wang cut off his own monastic robe's sleeves and gave them to Hao, signifying "Don't worry about having no support—you must stand on your own." Hao embraced an ascetic life, begging with an earthen bowl until leaving his master to practice with Master Yuyang at Mount Zha.

When Yuyang criticized his lack of diligent practice, Hao journeyed west to seek his four senior fellow disciples, who were then observing mourning by Wang Chongyang's tomb. After the mourning period, when Tan Changzhen (one of the Seven Masters of Quanzhen) remarked that he "only follows in others' footsteps," Hao departed eastward the next day. At Qishan Mountain, a divine being bestowed his current name and Daoist title.

In the thirteenth year of Daging, during his wanderings, he crossed Daqing Pass and began teaching in Hebei. From the fifteenth year onward, he sat in meditation beneath the Wo Bridge for six full years—utterly still and silent through floods, bitter cold, and scorching heat. He ate when food was offered but never begged when none came. Relatives who visited received neither response nor acceptance of gifts. After twenty-two years, he established a teaching platform in Zhending, regularly addressing hundreds of listeners before spreading the Dharma in Luanzhou and beyond.

In the autumn of 1190 (the first year of the Mingchang era), when Ma Yu (Daoist name Danyangzi) returned to Ninghai, he suddenly encountered a divine being who imparted to him the profound mysteries of the Zhouyi (Book of Changes). One day, he swiftly took up brush and paper and, with the speed of wind and rain, drew thirty-three diagrams of the Yi. These diagrams revealed the deep principles of heaven, earth, and human relations—all essential truths that previous scholars had never elucidated.

At the Tianchang Abbey, he once foretold to his disciple Hou Zizhen about events in Huo’enzhou, which were later confirmed in a dream by Wang Zhenguo. His predictions of fortune and misfortune in human affairs were never wrong. As early as 1161 (the first year of the Dading era), he instructed his disciples to prepare his burial site, announcing in advance that he would depart this world at the end of the twelfth lunar month in 1212 (the first year of the Chongqing era). True to his word, he passed away without illness, sitting upright and leaving behind a eulogy before his ascension. His works, including Taigu Ji (Collection of the Great Antiquity), Xinjing Jie (Commentary on the Heart Sutra), Jiuku Jingjie (Commentary on the Scripture of Salvation), and Shijiao Zhiyan (Direct Teachings), have been passed down through the ages. The Xiantian Abbey in Ninghai is the very place where he achieved immortality and ascended.

Emperor Shizu of the Yuan dynasty posthumously honored him as "Guangning Tongxuan Taigu Zhenren" (The Perfected One of Vast Tranquility, Penetrating the Mysteries of Great Antiquity), and Emperor Wuzong further bestowed upon him the title "Guangning Tongxuan Miaoji Taigu Zhenjun" (The True Lord of Vast Tranquility, Penetrating the Sublime Mysteries of Great Antiquity). A eulogy praised him for attaining enlightenment early in life, embodying the Dao even in tattered robes, as natural as mist enveloping a cave or a stream winding around a stone bridge. The Yi diagrams he left behind are regarded as peerless wisdom through the ages.

Sun Bu’er (known as Qingjing Sanren, the Serene and Detached Wanderer) was a native of Ninghai, born on the fifth day of the first lunar month in 1119 (the first year of the Xuanhe era under Emperor Huizong of Song). Her father was named Zhongxian, and her mother once dreamed of six cranes dancing in the courtyard, one of which flew into her embrace, leading to her pregnancy. Immortal Sun was innately wise and strictly adhered to propriety. She later married Ma Yu (Master Danyang) and bore him three sons: Tingzhen, Tingrui, and others.

The spiritual journey of Immortal Sun (Sun Bu'er, the only female master among the Seven True Ones of Quanzhen) unfolded as follows: In the seventh year of the Dading era under Emperor Shizong of Jin (1167), during the intercalary seventh month, Patriarch Wang Chongyang arrived in Ninghai Prefecture and established the Quanzhen Hermitage in the South Garden. On the first day of the tenth month, Wang demonstrated his miraculous "Ring Penetration" technique (a Daoist cultivation display) at the hermitage. The following year, on the eleventh day of the first month, when Wang emerged from the ring, Immortal Sun and her husband Ma Yu (Daoist name Danyang) comprehended the teaching of "Ten Transformations Through Shared Pears" (Wang's method of awakening the couple by dividing and sharing pears).

On the eighth day of the second month, Ma Yu renounced his family wealth to follow Wang Chongyang. During the Dragon Boat Festival of the ninth year of Dading (1169), Immortal Sun took monastic vows at the Golden Lotus Hall, where Wang composed a poem granting her the Daoist name "Bu'er" (Non-Duality) and transmitted essential cultivation methods. That winter, Wang journeyed to Bianliang with his four disciples: Ma Yu, Tan Chuduan, Liu Chuxuan, and Qiu Chuji.

The following spring, upon hearing of Wang's ascension (passing), the four disciples escorted his coffin back to the ancestral temple at Liujiang Village in the Zhongnan Mountains. Immortal Sun remained at the Golden Lotus Hall to continue her practice. In the summer of the fifteenth year of Dading (1175), she traveled west to the Quanzhen ancestral temple in Guanzhong (the birthplace of Quanzhen Daoism) to perform zhaijiao (purification rituals), then journeyed beyond the pass to Luoyang, where she resided at the Cave of Immortal Wind and gathered numerous disciples.

On the twenty-ninth day of the twelfth month in the twenty-second year of Dading (1182), after bathing and changing robes, Immortal Sun asked her disciples the time. Learning it was noon, she took up her brush and composed the lyric poem "Song of Divination": "Maintaining seated meditation while awaiting the moment of cultivation, as water and fire (Neidan terminology) merge, myriad rays of light ascend from the dantian (energy center), penetrating the Three Passes (key points along the Governing Vessel). Amid celestial music, I eternally drink the clarified essence (symbolizing refined cultivation), instantly forging the Nine-Cycle Golden Elixir (highest stage of internal alchemy)." Finishing the poem, she told her disciples: "I now return to the Source—persevere diligently in your practice." She then sat in lotus position and ascended in perfection.

At that very moment, Ma Danyang at Seven Treasures Hermitage in Wendeng suddenly began dancing with flowing sleeves, singing the "Drunken Immortal's Tune." When disciples inquired, he explained: "Today brings extraordinary joy—Immortal Sun has attained immortality." The following spring confirmed she had indeed transcended in Luoyang on that day (1182, twelfth month, twenty-ninth). Her poetic works spread widely, and she was posthumously honored by Emperor Shizu of Yuan as "Perfected of Purity, Profoundity, Chastity, and Virtue," with Emperor Wuzong of Yuan further elevating her title to "Mysterious and Empty Primordial Lady of Purity, Profoundity, and Harmonious Transformation."

A eulogy praises her: Transcending worldly dust to plumb the arcane, she sought truth with iron resolve (metaphor for steadfast pursuit of Dao), awakening beneath bamboo fences (symbolizing simple cultivation). Through nine years of refinement she achieved completion, ultimately sitting in oblivion to return to authenticity (Daoist supreme state). When the homeward path to Penglai's immortal realm appeared, even Ma Danyang rejoiced with laughter.