《歷世真仙體道通鑑續編》

This passage records the early life experiences of Wang Chongyang (1113-1170), the founding patriarch of the Quanzhen (Complete Perfection) school of Daoism. Originally named Zhongfu with the courtesy name Yunqing, he later changed his name to Zhe (meaning "wisdom") and adopted the Daoist name Chongyangzi. He was born in Xianyang, Shaanxi.

His birth was accompanied by miraculous circumstances: his mother carried him for twenty-four months before finally giving birth on the 22nd day of the 12th lunar month in 1112 during Emperor Huizong's reign. From childhood, he displayed extraordinary qualities. As an adult, he possessed dignified features with an impressive beard, exhibiting a bold and unrestrained personality that disregarded minor social conventions. In his youth, he passed the imperial examinations as a jinshi (metropolitan graduate), demonstrating exceptional literary talent.

During the turbulent war years when famine struck (the period when the Jin dynasty established the puppet Qi regime), the Xianyang region suffered such severe starvation that cannibalism occurred. Though the Wang family was the wealthiest in the area, his grandfather opened their granaries to aid the starving. Refugees from distant places eventually resorted to looting, completely depleting the family's assets. When local officials arrested the looters for punishment, Wang Chongyang intervened: "Our neighbors acted out of desperate hunger—I cannot bear to see them die." This act of compassion so impressed the officials that they released the famine victims.

By 1159 (the 4th year of the Jin dynasty's Zhenglong era), the forty-eight-year-old Wang suddenly lamented his unremarkable life and began behaving with deliberate eccentricity. Relatives scornfully called him "hai feng" (a Guanzhong dialect term for madness). That same year in the sixth lunar month at Ganhe Town, while intoxicated, he encountered two mysterious figures with disheveled hair and identical appearances (later revealed as manifestations of Lü Dongbin) who transmitted oral instructions on spiritual cultivation. He later wrote in poetry: "At forty-eight I met my true master, / Receiving the oral formula to achieve genuine attainment." The following Mid-Autumn Festival at Liquan, he again encountered this immortal being—onlookers mocked him as they watched him prostrate in reverence.

This account illustrates Wang Chongyang's transformation from Confucian scholar to Daoist practitioner, particularly emphasizing his benevolent character and the pivotal encounters with divine beings that foreshadowed his later establishment of the Quanzhen tradition. The mentioned "Immortal Lü of Chunyang" refers to Lü Dongbin, one of the Eight Immortals, who frequently appears in Daoist lore to enlighten destined individuals through miraculous encounters.

This passage recounts a legendary episode in the life of Wang Chongyang (styled "Harmful Wind"), founding patriarch of the Quanzhen (Complete Perfection) school of Daoism:

A mysterious man invited Wang to drink, claiming to be from Puzhou, twenty-two years old but refusing to reveal his surname. He left five secret verses for Wang to read and burn afterward, instructing: "Go quickly to the Eastern Sea to find Tan the Horse-Catcher" (referring to Ma Yu, Wang's chief disciple). With these words, the man vanished. Wang consequently abandoned his wife and children, entrusting his second daughter to relatives before leaving home. He wandered as a beggar around Zhongnan Mountain, behaving with such eccentric abandon that people found him utterly inscrutable.

Later, in Nanshi Village, he built a thatched hermitage and dug a deep pit he called the "Tomb of the Living Dead," hanging a placard inscribed "Spirit Tablet of Wang Harmful Wind." At each corner of the hut, he planted both a crabapple and pear tree. When his monk companion He Gong expressed puzzlement, Wang explained: "I wish future branches of our teaching may grow from common roots like these trees." After three years, he moved to dwell on an islet in the river north of Liujiang Village, speaking constantly of transcending worldly dust.

Once, returning with wine from Ganhe, he met a man who begged a drink. The stranger drained the cup in one gulp, then had Wang drink from the Gan River—which miraculously became immortal wine. "Do you know Liu Haichan [patriarch of the Southern School]?" the man asked. Wang replied he'd only seen portraits, prompting the stranger to depart laughing. From then on, Wang abstained from wine. When offered drink, he feigned intoxication while consuming only water.

One night, he suddenly set his hermitage ablaze. As villagers rushed to extinguish it, he danced singing: "After dwelling so long at Liujiang Hermitage, today true fire ignites—burning leads back to the Great Dao. Grieve not, I've my own destination." Leaving only ashes, he predicted someone would rebuild it in three years. Journeying eastward, he inscribed at Ganhe: "Leisurely gazing at azure seas / Catching whales counts not as prowess." At Zhongnan's Zisheng Palace, he left another poem declaring his resolve.

This account reveals Wang's radical commitment to transcendence, demonstrating his method of awakening people through unconventional behavior. The "Tomb of the Living Dead" became central to Quanzhen lore, while the mysterious encounters and wine abstinence suggest celestial initiation. Through paradoxical actions and poetic fragments, Wang embodied the Quanzhen ideal of cultivating both spiritual nature and physical vitality (xingming shuangxiu).

On Zhongnan Mountain lived the revered Master Chongyang (the Daoist honorific for Wang Chongyang). After leaving Zhongnan Mountain (also known as Difei Mountain), he bid farewell to the Jingzhao region, passing through Lantian and Huashan before arriving at Nanjing (modern-day Shangqiu, Henan). He then journeyed to coastal islands seeking fellow Daoist companions, preparing to travel together to the immortal isle of Penglai. He once painted a self-portrait inscribed with the words: "From whence did I come? To where shall I go? If the mind remains unmoving, enlightenment comes with a single turn of the head." He also left a painting of pines and cranes with his disciple Shi Gongmi in Liquan for safekeeping.

When parting from his Daoist friends, they all composed farewell poems containing hidden mysteries none could decipher. Carrying an iron alms bowl, he begged his way eastward, declaring: "My destiny lies with the East." After passing through the mountain gates, he reached Dengzhou (present-day Penglai, Shandong). One night he inscribed a poem on a temple wall: "Leaving Zhongnan's bamboo-stream village behind / No sons, no daughters, no descendants remain / Crossing three thousand li to seek fellow seekers / Together we'll enter deathless immortality's gate." The next morning he departed eastward.

In the seventh month of 1167 (the seventh year of Emperor Shizong's reign in the Jin Dynasty), he arrived in Ninghai Prefecture (modern-day Muping, Shandong) and went directly to the home of Confucian scholar Fan Mingshu. Coincidentally, Fan was hosting a gathering with fellow townsman Ma Yifu (Ma Yu). Strangely, Ma had previously dreamed of a celestial crane emerging from the ground in his southern garden. When Master Chongyang arrived, he pointed to that very spot, declaring it the site for a Daoist hermitage to be named "Quanzhen" (Complete Perfection)—thus originating the name of the Quanzhen school.

Master Chongyang wished to take Ma Yifu westward for cultivation, but the Ma family were wealthy local gentry. While Ma hesitated, his wife Lady Sun strongly objected. That tenth month, the master built a circular earthen wall for solitary retreat, requiring Ma to deliver food once daily. During this hundred-day confinement, he often gifted pears, taro and chestnuts to the couple in specific quantities, each accompanied by instructive poems. Ma frequently responded with verse of his own. The master also displayed miraculous powers to demonstrate karmic retribution and awaken them. After emerging, Ma finally abandoned his worldly possessions, donned Daoist robes, performed formal bows as a disciple, and received the Daoist name "Danyangzi."

Earlier, a man named Tan Yu had sought treatment for a stubborn illness. The master initially refused, but after repeated entreaties accepted him as a disciple. Tan's strange ailment miraculously healed after staying overnight at the hermitage, whereupon he divorced his wife to follow the path, receiving the name "Changzhenzi." Later, Liu Chuxuan from Niuxian Mountain came seeking guidance. After enlightening dialogue, he too took refuge as a disciple.

This passage records the deeds of Wang Chongyang (referred to as "the Master" in the text), patriarch of the Quanzhen (Complete Perfection) tradition, and his disciples:

While cultivating Dao at Yun Guang Cave on Tiecha Mountain, Wang encountered Hao Sheng (later given the name Hao Lin and Daoist title Tianranzi), who was well-versed in the Yijing (Book of Changes). Hao had been telling fortunes at a market stall when Wang sat with his back to him and uttered the awakening phrase: "Why don't you turn your head around?" This prompted Hao's sudden enlightenment, after which he immediately bowed to become Wang's disciple. Later, Wang led his disciples to Kunyu Mountain, pointing out Yanxia Cave as the site of his previous life's cultivation. When excavating the cave, they discovered decayed implements left by earlier practitioners, with the Jade Pool Well still intact. On another occasion, when a boulder threatened to crush their hermitage, Wang's single shout of reprimand miraculously halted the falling rock, astonishing local woodcutters.

At nineteen, Qiu Chuji (later given the name Chuji and title Changchunzi) had already entered the Daoist path but hadn't received true transmission. Hearing of Wang's presence at Quanzhen Hermitage on Kunyu Mountain, he went to pay homage. Recognizing Qiu's exceptional aptitude, Wang accepted him as a disciple through a poetic exchange. The master tested disciples severely—most couldn't endure his scolding and beatings and left. Ultimately only Ma Yu (Danyangzi), Tan Chuduan (Changzhenzi), and Qiu Chuji remained.

Wang later established Daoist associations like the "Golden Lotus Society" and "Seven Treasures Society" in Wendeng and Ninghai. Once he transformed bitter well water into sweetness through incantations, and his body emitted light during nighttime walks, illuminating the darkness. He converted Ma Yu's wife Sun Bu'er (given title Qingjing Sanren), using paintings of celestial realms to awaken her, and had her burn vow papers during the Dragon Boat Festival as commitment. Most miraculously, while viewing the sea at Penglai Pavilion during a gale, witnesses saw Wang enter the waves with the wind, only to leap back out moments later—having lost only his hairpin, which later miraculously reappeared floating on the waves.

There was a man named Jiegong who had always been devoted to good deeds and earnestly sought to leave worldly life to cultivate the Dao. His sincerity was profound, yet Master Wang Chongyang consistently refused his request. The Master explained to others: "Imagine two men wishing to build a grand hall. One has already laid the foundation and gathered all the timber. Before he even hires craftsmen, they arrive voluntarily—because with materials prepared, success comes naturally. The other hasn’t even leveled the ground. The craftsmen take one look and leave."

While practicing in Yanzia Cave, the Master encountered a devoted follower named Zhang Dezhao, who sent his sixteen-year-old son—a boy of exceptional intelligence—to study under him. Recognizing the youth’s past-life affinity with immortality, the Master repeatedly instructed him through poetry and paintings. Later, when the boy returned home to visit family and never came back, the Master wrote to Zhang Dezhao with a pointed reminder: "Your son understands these truths. He carries the seed of transcendence, yet remains bound to worldly dust." The Master always assessed a disciple’s spiritual capacity before teaching. Thus, he addressed the boy as "Young Brother Zhang" rather than by his given name, exhausting methods to guide him—yet to no avail. Just as Jiegong’s sincere pleas went unanswered, these outcomes were dictated by individual karmic conditions.

When establishing the "Society of Equality" in Laizhou, over a thousand people responded from near and far. The society’s posted manifesto declared: "Equality is the root of Dao and De (Virtue), the foundation of purity—the origin of Jade Blossom (primordial Qi) and Golden Lotus (original Shen). Like the Three Lights (sun, moon, stars) and Seven Treasures, it connects all beings. We vow to universally deliver sentient beings, allowing each to sprout Yellow Sprouts (primordial Yang) and avoid crooked paths." Here, Jade Blossom symbolized Qi’s essence, Golden Lotus the source of Shen—for "Shen is Qi’s child, Qi is Shen’s mother; only when mother and child reunite can one attain immortality."

True cultivation comprised two aspects: "True Merit" meant clarifying the heart-mind, focusing on unity, and consolidating Qi through concentrated Shen; "True Action" involved nurturing benevolence, aiding the distressed, prioritizing others, and acting selflessly. The Master also established society guidelines like the Golden Lotus Destiny Document, Enlightenment Document, Three Lights Document, and Jade Blossom Document—though most verses from these texts are now lost.

Later, the Master often wandered among Dengzhou, Laizhou, and Ninghai, leaving farewell poems at each departure. That September, he journeyed westward with three disciples—Ma Yu, Tan Chuduan, and Qiu Chuji—continuing to teach as they passed through Dengzhou.

This recounts the deeds of several Daoist practitioners during the Jin Dynasty. At that time, a prefect named Heshilie Miao treated a revered Daoist master with the utmost respect as his teacher. When parting, he asked when they might meet again, to which the master prophesied, "We shall reunite in Nanjing." Later, when the master achieved feathered transformation (the Daoist term for the passing of an enlightened being), Heshilie Miao happened to be transferred to Nanjing as deputy military commissioner.

The master once pointed to a painted bridge outside the city gate and told the locals, "This bridge will surely collapse in twelve years." True to his words, when Prefect He Bangyan later found the bridge's steep incline unsuitable for carriages and horses, he ordered its reconstruction—fulfilling the prophecy.

Later in Yecheng, they encountered a man named Liu Gong. When he first visited the master with his mother, they immediately formed a deep connection. The master urged him to renounce worldly life, and his mother gladly consented, giving him the Daoist name "Chuxuan." He became known as "Master Everlasting." By this time, four of the later-famous Quanzhen disciples—Ma Yu, Tan Chuduan, Liu Chuxuan, and Qiu Chuji (four of the "Seven Masters of Quanzhen")—had gathered under the master's guidance. The master once composed a "Song of the Bamboo Staff" predicting this: "Across the seas I sought kindred souls—who among them could bear this trust? Last night in dreams I saw young dragons, four of them leaping with vigor." (Here, "young dragons" metaphorically referred to these four disciples.)

When the master arrived in Nanjing, he lodged at an inn run by the Wang family. At the time, Meng Zongxian (styled Youzhi) was observing mourning for his deceased mother. A certain "Divine Wind Master" named Du Ge had earlier accurately predicted Meng's fourfold triumph in imperial examinations. One day, Du Ge suddenly announced, "The Marshal [referring to the master] has arrived—I must pay my respects." Meng sent a servant to discreetly follow Du Ge, who entered the inn and prostrated before the master as he reclined reading. The master ignored him at first, only glancing with a smile at the third attempt, whereupon Du Ge departed joyfully.

Meng later visited as well, but the master remained absorbed in his book. Noticing it was the Collection of Musical Verses (a Song Dynasty anthology of lyrics), Meng asked if it was complete. The master merely replied he had one volume. Meng offered to bring his family's complete set. During the master's stay in the capital, he often sent Ma Yu and the other three to beg in the markets, insisting on carp weighing exactly one jin—not a tael less. Puzzled, Meng wondered: Why would an ascetic read poetry anthologies and demand such precise measures of fish? Later, when he asked if the master had finished the Collection, the master remained silent, simply returning the original volume. Upon inspection, Meng discovered the master had annotated every page in the margins.

Master He De (a Daoist perfected) couldn't help exclaiming, "These are truly the words of an immortal!" He immediately returned to bathe and change his robes, lit incense to seek guidance, and his reverence for his master grew daily. From then on, the master stopped eating fish—it turned out his friend was a giant carp, and this was his way of showing respect.

The master instructed Ma Yu (one of the Quanzhen Seven Masters) to have craftsmen build a solitary windmill. After completion, the master said, "Recently fiery Qi has been rising, and my eyes can no longer see." Ma Yu promptly lit lamps to illuminate the surroundings and suddenly grasped the profound meaning within. On another occasion, the master bought four carps from the market, strung them on a rope to drag back to his quarters, then boiled them with two catties of mutton. He stored this for over a month until the fish and meat had completely rotted before ordering his disciples to eat it. At that time, everyone abstained from meat, and none dared partake. When the master questioned each disciple, all claimed they wouldn't dare—only Ma Yu bowed respectfully and said, "If the master commands it, this disciple will eat." The master rebuked him: "You can't sever your own desires, yet you'd shift responsibility to me?" Instead, he filled Ma Yu's bowl to the brim, adding, "Once we reach western passes, you'll find no such delicacies."

For several consecutive days, the master first had Ma Yu consume mutton and fish in the morning, then instructed him to buy wine and honeyed dates. As the master partook of these himself, he asked Ma Yu, "Do you understand?" Seeing Ma Yu still hadn't awakened, he intensified his instruction—scolding and striking him day and night while declaring, "You'll comprehend someday." Ma Yu bowed in gratitude: "I'm unworthy of your compassionate teaching." The master replied, "Only through cultivation can you repay me." Later, upon entering the Guanzhong region, Ma Yu finally realized these experiences in the capital had all been profound teaching methods.

During the twelfth lunar month, the master subjected Ma Yu and others to exceptionally harsh training trials—a thousand times stricter than before. Their every word and action drew reprimands. He made them use most of their alms money to purchase firewood and charcoal, burning it fiercely in their tiny sleeping quarters. The cramped space forced Ma Yu and Tan Chuduan to remain inside while Liu Chuxuan and Qiu Chuji stood outside—those within sweltered unbearably while those outside froze, until Liu Chuxuan could endure no more and fled.

The master had three disciples stand before his bed, declaring: "Danyang (Ma Yu) has attained the Dao, Changzhen (Tan Chuduan) has comprehended the Dao—I've no worries for them. Chuji's (Qiu Chuji) practice shall be entirely guided by Danyang, while Chuxuan (Liu Chuxuan) will be disciplined by Changzhen." Gazing at Qiu Chuji, he added, "This child's future station will be extraordinary—he will surely illuminate our teachings."

In the first lunar month, the master bid farewell to the assembly: "Now I must keep my appointment with my teacher." When Ma Yu and others requested final instructions, the master began, "In my youth..."

This passage records the final days of Wang Chongyang (styled Chongyangzi), patriarch of the Quanzhen (Complete Perfection) tradition, and the transmission of his teachings to disciples. The events occurred on the fourth day of the first lunar month in 1170 (the tenth year of the Dading era of the Jin dynasty), when Wang passed away at age fifty-eight in Lü Daoren's hermitage at Luan Village, Jingzhao (present-day Xi'an), Shaanxi.

Before his death, Wang inscribed a gatha verse on the hermitage wall, signing as "Chongyangzi of Difei" and humorously referring to himself as "Wang the Harmful Wind" (a self-deprecating nickname meaning "Wang the Madman"). The poem expressed his transcendent state of mind—moving freely like clouds and water, his true spiritual nature unlike ordinary people. He instructed his disciples not to weep at his passing, giving three specific directives to his senior disciple Ma Yu (Danyangzi): handling funeral arrangements, teaching villagers in western Shaanxi, and safeguarding secret oral transmissions.

Wang also prophesied that the spiritual progress of other disciples—Tan Chuduan and others—would depend on Ma Yu's guidance. He left behind the Poem of Transcendent Kinship, metaphorically describing his five main disciples (Ma Yu, Tan Chuduan, Liu Chuxuan, Qiu Chuji, and Wang Chuyi) as "one younger brother, one nephew, and two sons," pledging their shared cultivation until reunion in the immortal realms.

After his passing, disciples escorted the coffin westward for burial at Liujiang Village (present-day Zu'an Town, Huxian County, Shaanxi), observing three years of grave-side mourning. Later, Ma Yu and others traveled to Nanjing (present-day Shangqiu, Henan) to retrieve their master's remains for reburial. As lineage successor, Ma Yu—along with Tan Chuduan, Liu Chuxuan, and Qiu Chuji—became known as one of the Four Patriarchs of Quanzhen, honoring Wang as founding patriarch. In 1269 (the sixth year of the Zhiyuan era of the Yuan dynasty), the imperial court posthumously granted Wang the title "Perfected Lord of Complete Perfection and Transformative Enlightenment."

The text notes how villagers initially misunderstood Wang during his lifetime, only recognizing his significance after Ma Yu and others spread his teachings. His collected works, The Anthology of Complete Perfection's Luminous Withdrawal, circulated widely. The passage concludes with the evaluative phrase: "When the August [Sovereign] proves insufficient, one becomes Emperor; when Emperor proves insufficient, one becomes King"—implying that Wang Chongyang's Quanzhen tradition transcended worldly power structures, attaining a higher spiritual realm.

This passage documents the development history of the Quanzhen (Complete Perfection) school—an important branch of Daoism—and the legendary life of its key figure Ma Yu (Danyangzi).

First, the significance of Quanzhen Daoism: The emergence of the Quanzhen school was truly remarkable! At a time when social morals in the Central Plains were deteriorating, Quanzhen advocated returning to natural authenticity, using the pure Dao to transform crude individuals, and pursuing the state of Wuwei (non-action). When one patriarch initiated this movement and seven perfected beings (the Seven Quanzhen Masters) responded, a grand tradition of spiritual cultivation took shape. Though the national strength then couldn't compare to the Sixteen Kingdoms period, nor could its virtuous governance match the Northern Wei's Tuoba clan, during this era of national decline, heaven opened the teachings of Xuanyuan (referring to Laozi), allowing blessings to reach all beings and ensuring the Great Dao's transmission to this day—all thanks to Quanzhen's contributions.

The Daode Jing states: "The Great Dao flows everywhere—it may go left or right. All things depend on it for life yet it makes no claim. It accomplishes its work yet takes no credit. It clothes and feeds all things yet does not rule over them." Thus the Dao, being desireless, may be called "small"; yet as all things return to it without it claiming mastery, it may be called "great." The sage never strives for greatness, and thus achieves true greatness. Is this not precisely the spirit of Quanzhen Daoism?

Regarding Patriarch Ma Yu's life: His original name was Congyi, styled Yifu, later changed to Yu, styled Xuanbao, with the Daoist name Danyangzi. His ancestors descended from Ma Yuan, the Fubo General of the Eastern Han dynasty, originally residing in Fufeng before migrating to Ninghai during the Five Dynasties turmoil—a family of scholars for generations. His grandfather Ma Jue (styled Xinsou) mastered the Five Classics and was exceptionally filial. His father Ma Shiyang (styled Xixian) possessed dignified features and a calm, generous temperament, renowned for his filial piety and righteousness.

There's a telling anecdote: In Ma Yu's childhood, a flustered visitor accidentally left an oil bundle containing two gold ingots at their home. Ma Yu's father safeguarded the gold and waited. Ten days later when the visitor returned searching, he immediately returned it. The grateful man said: "I'm from the Lü family of Yougu village, generations of potters. These two ingots were meant for sale when tax officers chased me. I'm indebted to your safekeeping—please take half as reward." Ma Xixian firmly refused. The Lü man remarked: "You embody the virtue of Huang Xiang [famous Eastern Han filial exemplar]. Your household will produce extraordinary men." Later investigations revealed no Lü family in Yougu village—they realized this had been an extraordinary encounter.

Ma Xixian had five sons named Ren (Benevolence), Yi (Righteousness), Li (Propriety), Zhi (Wisdom), and Xin (Trust)—contemporaries called them "the Five Constant Ma Clan." Ma Yu was the second son. During pregnancy, his mother dreamed of the Daoist immortal Magu gifting her an elixir pill—upon swallowing it she awoke and delivered him on the 20th day of the 5th month in the first year of Tianhui reign (Jin dynasty). Young Ma Yu often chanted phrases like "riding clouds and mounting cranes." Though studious in adulthood, he showed no interest in officialdom. Recognizing his talent, his father put him in charge of household affairs, where he practiced charity without selfish motives.

This passage records the miraculous early experiences and spiritual awakening of Wang Chongyang (originally named Wang Zhe, courtesy name Yifu), the founding patriarch of the Quanzhen (Complete Perfection) school of Daoism:

When Li Wumeng first met Wang Yifu, he noticed extraordinary physical characteristics - three mountain-like creases on the forehead and arms extending below the knees - and praised these as marks of an immortal's endowment. He remarked on Wang's majestic bearing: his perfectly proportioned face, elongated ears, handsome brows and eyes, straight nose bridge, square and upright mouth, with divine light radiating from his crown. Later, while cultivating at Lotus Manor, Wang successfully completed his alchemical practice. Sun Zhongxian married his daughter to Wang, and they had three sons together.

While taking the county examinations, Wang Yifu dreamed one night of two figures in brown robes, one with a white patch on its shoulder, who tearfully told him: "The lives of one hundred thousand beings rest in your hands." Awakening to the sounds of pig slaughter, he discovered butcher Liu Qing's son at work, with one pig bearing the distinctive white shoulder marking. He realized the dream's symbolism - "Jihai" representing pigs and "Xinsi" corresponding to Liu Qing's birth year. When diviner Sun Ziyuan predicted he wouldn't live past forty-nine, this profound revelation sparked Wang's determination to seek the Dao.

An avid chess player, Wang often mused, "If this move isn't wrong, perhaps immortality is possible." In the seventh month of 1167 during the Dading era, while drinking at the Pavilion of Pleasant Aging, he composed a poem containing the line "Yet in drunkenness, someone shall support me" which puzzled listeners. After the Ghost Festival, the Chongyang Zhenren (later recognized as the Quanzhen patriarch) arrived from Zhongnan Mountain and entered the pavilion directly. Questioned about his arduous summer journey eastward, he explained he came seeking his destined spiritual companion. Eating melon from the stem end first, he remarked "Sweetness comes from bitterness," declaring himself the "supporter of drunkards" who had traveled a thousand li. Wang Yifu was astonished - this perfectly fulfilled his poetic prophecy about being supported in drunkenness.

Through these wondrous events, the narrative reveals Wang Chongyang's transformation from ordinary man to awakened adept, particularly highlighting his karmic encounter with his master Chongyang Zhenren. The text references key Daoist practices like "embracing the origin and guarding the One" (preserving primordial Qi and pure true nature), while "predestined immortal affinity" underscores their meeting as a celestial bond forged across lifetimes.

This passage records how Quanzhen (Complete Perfection) patriarch Wang Chongyang enlightened his disciple Ma Yu (later known as Danyangzi), containing many Daoist-specific metaphors and cultivation methods.

When explaining the Dao, Wang Chongyang said: "The Dao exists where the Five Phases (Wood, Fire, Earth, Metal, Water) cannot reach—it is the original state before life emerges." Upon hearing this, Ma Yu marveled that these ten simple words captured such profound mystery, believing only an immortal could utter such truth. Their conversation flowed naturally, and Wang Chongyang invited Ma Yu to his home, treating him with master's courtesy.

Previously, Ma Yu had dreamed of an immortal crane emerging from the ground, after which he built a hermitage in the South Garden for cultivation. Pointing to where the crane had risen, Wang Chongyang named the spot "Quanzhen," hinting this would become the birthplace of the Quanzhen tradition. Though Wang wished to take Ma westward to spread the Dao, Ma hesitated due to family obligations. Wang then expounded on the noble purpose of transcending worldly ties and the burdens of mundane attachments, gradually awakening Ma's understanding.

In early October that year, Wang instructed Ma to begin a hundred-day retreat. Amidst winter's harsh winds and snow, the hermitage contained only the barest necessities—writing tools, a straw mat, cloth bedding, and grass sandals—yet Ma felt physically and spiritually refreshed as if bathed in spring breeze. During this period, Wang conveyed profound teachings through food symbolism: first giving a pear (symbolizing "separation"), then every six days offering six taro roots (representing "encounter") and six chestnuts. On the eleventh day, he split the pear for Ma and his wife to share. This pattern continued for ninety days, with pear quantities increasing every ten days totaling fifty-five. Each food delivery came with poetic verses hinting at deeper meanings, to which Ma responded in kind.

These numbers and foods concealed cultivation secrets: taro's homophone "yu" (遇) signified spiritual opportunities, while pear's "li" (离) represented detachment. The number fifty-five mirrored heaven-earth numerology (25 heavenly numbers, 30 earthly numbers), progressively severing worldly bonds—from family to community until all mundane ties—to refine the heart-mind. Wang also warned Ma through ten precepts delivered in dreams.

When the retreat concluded on the eleventh day of the first month eight years later, Wang prophesied they would "return home" (possibly indicating enlightenment or death) within three to four days. Ma consequently sold his property, wrote divorce papers to part with his wife Sun Bu'er (later one of the Quanzhen Seven Masters), and began practicing as a mendicant. Having dreamed the verse "When white is burnt and yellow refined, the formula for deathless life you'll find" (referring to Neidan alchemical processes of lead-mercury transformation), Wang bestowed upon him the Daoist name "Danyangzi." Subsequent dreams of ascending to immortal realms with Wang foretold Ma's imminent achievement of the Great Dao.

When Ma Yu (Daoist name Danyangzi) was practicing with his master Wang Chongyang (founder of the Quanzhen school of Daoism) in the mountains, he suddenly suffered excruciating headaches. Wang sent someone to investigate and discovered Ma Yu had worsened his condition by excessive drinking - the alcohol being originally intended only as a medicinal catalyst. Wang sighed: "After traveling a thousand miles to find this true companion on the Dao, must it end like this? This illness stems from his insufficient faith in the Dao's teachings." He then sent consecrated water (Fashui) to treat Ma Yu with this admonition: "A Dao cultivator must first uphold twelve words - abstain from wine, lust, wealth and anger; sever attachment to material things; relinquish worry and obsessive thoughts. Violating these henceforth, even divine elixirs won't secure Dao attainment."

In August at Wen Deng's Jiang Shi'an, Wang prophetically warned disciples: "Don't receive Ma Yu when he comes." On the ninth lunar month's first day when Ma Yu arrived, Wang conveyed: "Meeting now means no future reunion; for future reunion we must not meet now." Choosing future reunion, Ma Yu lodged at Su Shi'an north of the county seat. By the tenth month, Wang had Ma Yu burn his pledge document (Shizhuang) and gifted a poem foretelling his future ascension.

The following year's Dragon Boat Festival (fifth month fifth day), Wang similarly had Lady Sun (Sun Buer) burn her pledge at Golden Lotus Hall. Later in Nanjing, when Wang wanted Ma Yu to return to Ninghai for funds, Ma refused due to his "no homecoming" vow and was chastised all night. During their stay at Bianliang's Wang's Inn, Wang rigorously tested Ma Yu and other disciples through beatings, scoldings and unconventional behavior to awaken their understanding.

That year's end, Wang bid farewell saying he'd visit his masters (immortals like Zhongli Quan). Requesting parting verses, Ma Yu was told: "I've already written them in Guanzhong (Zhongnan Mountains)." On the fourth day of the first lunar month, 1170 (Dading 10th year), Wang completed his final instructions and achieved feathery transformation (ascension).

(Note: "Burning pledge documents" was a crucial Quanzhen initiation rite; "consecrated water" refers to mantra-empowered healing water; "Jade Capital Mountain" denotes the supreme Da Luo Heaven among Daoism's thirty-six celestial realms)

At that time, Master Ma Yu (Dan-yang Zhenren) and fellow disciples pooled resources to transport Wang Chongyang's remains (the "immortal bones" referring to the founder's relics) to Jingzhao for burial, fulfilling the final instructions left at Liu-Jiang Village (where Chongyang had cultivated). They constructed a circular tomb beside the founder's old hermitage, topped with a triple-knot design. The mourning period lasted three years—this triple-knot motif secretly encoded the characters for "three auspicious signs" (三吉), which together form the character "zhe" (喆) from Wang Chongyang's given name (born Wang Zhe, courtesy name Zhiming, sobriquet Chongyang). To honor him, Ma Yu deliberately wore his hair in three knots, often calling himself "Triple-Knot Mountain Hermit."

One moonlit night at Zhenwu Temple in Qindu Town, Ma Yu discoursed on the Dao with Qiu Chuji, Liu Chuxuan, and Tan Chuduan, each declaring their aspirations. Ma Yu vowed to "contend with poverty," Tan with "truth," Liu with "willpower," and Qiu with "leisure." Though all were disciples of Wang Chongyang, they addressed Ma Yu as "Uncle-Master" due to the founder's earlier remark about "one younger brother and one nephew" (referring to Ma's seniority). Fifteen years later, when Ma Yu's brother Ma Yunfu invited him to their parents' funeral, he replied: "You bury our parents' bodies, while I liberate their spirits. Though methods differ, our filial devotion is the same," enclosing a lyric to the tune of "Alchemical Sand" in response.

Having composed the "Ten Admonitions and Hundred Negations," Ma Yu once clarified to disciples: "These aren't my innovations but the founder's teachings I've compiled." Testing them, he asked: "How many time-periods divide day and night?" "Twelve," they answered. He instructed: "In twelve shichen, Heaven's Dao operates creation without pause—shouldn't cultivators emulate this?" When none responded, he revealed: "Practitioners must circulate vital dynamics continuously through twelve periods, maintaining serene non-attachment. Perseverance leads to immortality."

In 1178 (Dading 18th year), failing to convert Liu Zhaoxin, Li Dacheng and others in Huating County, Ma Yu sighed in verse: "Like fishing without catch, better reel in the line." Eventually Li Dacheng awakened, receiving the Dao-name "Lingyangzi." Near Ma's hermitage at Huayang Pavilion stood a long-dead flowering plum tree. On April 4th, as he watered it, disciple Yao Xuan brought Lü Dongbin's genealogy for collation—revealing the immortal's April 14th birth under that very tree. Ma Yu predicted: "I was born May 20th—by then this tree will revive." Li Dacheng privately doubted: "How can dead wood sprout near summer solstice?" (Later marvels confirmed the prophecy.)

This passage records several remarkable deeds and teachings of a Daoist master. The master composed a gatha verse containing the cryptic numerical phrase "thirty-six in heaven, thirty-six on earth," hinting at celestial cycles. Later, people discovered that precisely thirty-six days elapsed between the fourteenth day of the fourth lunar month and the twentieth day of the fifth month—when combined with earth's cycles, this formed the seventy-two seasonal nodes (an ancient division of the year into climatic periods), confirming his prophecy.

In the Zhiyang region, a fellow practitioner named Master Cui harbored doubts about the master's extraordinary powers. Deliberately transplanting bamboo and pine trees to the Quanzhen Hermitage out of season, he caused them to wither. The master responded with poetic lines: "Beyond my window not only does the nobleman [bamboo] regain verdure / Before this hut the minister [pine] again delights in green." He instructed disciples to water the plants with face-washing water, and within ten days both species revived.

When preparing to journey west to Mount Kongtong, officials and commoners along the route competed to seek his guidance. With patient instruction, even habitual troublemakers experienced moral transformation. On the twenty-fourth day of the eighth lunar month during a rain prayer ceremony in Chang'an, his verse "five fives not exceeding twenty-five" accurately predicted rainfall the following day.

During his twenty-first year in Jingzhao (modern Xi'an), the master told disciple Lai Lingyu that the eastern Daoist tradition (referring to institutional Daoism) had become corrupted through long neglect and required "laundering" (reform). Soon afterward, official decrees arrived demanding rectification of Shaanxi's Daoist communities. While others panicked, only Master Changchun (Qiu Chuji) recognized this as an opportunity for Daoism's eastern transmission. Upon departure, crowds enthusiastically escorted the master. In Jinan, he met Shao Yong admirer Han Tao, who invited him to the "Garden of Peaceful Joy." There the master revealed essential cultivation principles: take non-attachment as foundation, wordless silence as method, pliancy as nature, clarity and stillness as basis, moderate eating, sever distracting thoughts, and practice seated meditation.

This passage records essential Daoist cultivation practices and miraculous events. The key to spiritual refinement lies in regulating breath and calming the mind to nourish primordial Qi (qi). When thoughts don't scatter, one's true nature stabilizes; when the body avoids excessive strain, vital essence (jing) remains intact; when spirit (shen) remains undisturbed, the internal elixir (neidan) crystallizes. Achieving these allows practitioners to clear distractions and return to emptiness, attaining supreme mental serenity that reveals the profound Dao without stepping beyond their doors.

A certain Han Xie once sighed: "The great Dao (Dao) was originally obscure and inscrutable, with nowhere to seek answers—yet hearing these sublime teachings today, I've finally found the gate of entry." In the twelfth month of the twenty-second year, this Daoist master was teaching the masses in Wendeng. When fishermen Tan's son-in-law Yu Gong and others burned their nets at Langya, the master summoned wind and snow to cease abruptly, causing a miraculous mirage (haishishenlou) to appear suddenly over the sea. Local literati composed praise poems using Su Dongpo's "Mirage Poem" rhyme scheme, to which the master responded in kind.

The water at Golden Lotus Hall, originally brackish and bitter, turned sweet as fine wine after the master recited incantations over the well. Locals called it "Numinous Nectar" and erected a pavilion with a stele recording this wonder. At Seven Treasures Hermitage in Wendeng, disciples digging a well hit impeding rock at nine feet depth. The master then chanted an "Immortal in the Cavern" verse hinting: "Dig two feet deeper—sweet spring shall answer pure chanting." At exactly one foot eight inches further, a spring indeed gushed forth.

Once foretelling disciples "Today shall bring extraordinary joy," news arrived confirming Immortal Sister Sun's ascension (yuhua) in Henan prefecture. He taught them: "The human body contains its own heaven and earth—above the diaphragm is heaven, below is earth. When celestial qi descends and earthly qi rises, their communion completes primordial energy." He transmitted essential cultivation methods for daily activities: walking with feet rooted to earth, standing with mind guarding emptiness, sitting with regulated breath, and reclining with focused intention on the dantian (energy center).

This Daoist cultivation record documents the miraculous ascension stories of several practitioners:

After burning their butchering tools, the practitioners traveled to Zhiyang's Gaozhuang in the fourth lunar month. From dawn until noon, mirages (optical illusions) appeared over the sea. Local fishermen Ju Bin, Guo Heng, and Luan Zhou were so moved that they spontaneously gathered their fishing nets on Sang Island and burned them. In the afternoon, even more auspicious signs manifested - dragon-drawn chariots, crane-mounted carriages, banner flags and feathered canopies. Scholars later compiled these wonders into the "Mirages and Divine Responses Collection."

During the Jiuyou Zhaijiao (a Daoist ritual for salvation of the underworld souls) held on the Lower Prime Festival (15th day of the 10th lunar month), voices announced the descent of Chongyang Zhenren (Wang Chongyang, founder of Quanzhen tradition) during the night. At dusk the next day, the Patriarch (likely referring to Lü Dongbin) appeared wearing blue headgear and white robes, riding a white turtle atop a lotus leaf. As the crowd knelt in reverence, he drifted southeastward and vanished.

At month's end, while the practitioner meditated with Buddhist monk Lawyer Zhu and Confucian scholar Fan Shouqing at the Three Teachings Hall, Daoist Wang from Fuzhou arrived playing the qin. Inspired, the practitioner improvised the "Mountain Return Song," expressing enlightenment beyond worldly affairs: "Wuwei (non-action) is the greatest action, true wisdom comes through unknowing. Mortals chase fame yet miss Dao's essence - better to return to green mountains, dine on mists and drink from streams, transcending the dusty world."

The text culminates with the practitioner's celestial ascension: twin blossoms (likely representing sun and moon) rise as he ascends to the Three Palaces (Sanqing realms), roaming Ziwei (Celestial Emperor's abode). His "Form-Transcending Eulogy" summarizes the path: mounting qilin and phoenix vehicles, wearing jade pendants that ring like phoenix cries, receiving authentic Daoist scriptures (Zhengao), until finally joining the immortal ranks.

During the Patriarch's birthday rituals at Laiyang's Youxian Temple in the twelfth month, the practitioner repeatedly witnessed holy beings manifesting in the clouds. Through these numerous auspicious signs, the text vividly portrays the practitioner's sacred journey from ordinary existence to immortal transcendence.

Cao Wei inquired about the reason, as the Patriarch (referring to an accomplished Daoist practitioner) and his fellow adept Uncle He were about to depart for the immortal realms of Penglai and Yingzhou (legendary Daoist paradises). Yu Zhiyi pleaded, "There are still important matters unfinished in the mortal world. I beg you to remain a while longer." The Patriarch replied, "One should return to the Dao with dignity and become a carefree, joyful immortal."

Summoning Liu Zhenyi, the Patriarch instructed: "If you wish to attain immortality, you must accumulate merit (De) and persevere in cultivation. Even if you encounter countless trials, you must never retreat or slacken. Only then can you grasp my true teachings. With my eyes open, I see all things; with them closed, I perceive everything just as clearly. True 'sight' does not lie with the physical eyes but with the clarity of one's nature (Xing)—when the heart-mind is transparent, nothing remains unseen."

At the second watch of that night, a storm raged with thunder roaring. The Patriarch passed away reclining eastward, resting his head upon his arm—this was the twenty-second day. That same night, he knocked at the door of Guo Fuzhong, an overseer of wine who had never believed in Daoism. When Guo opened the door, the Patriarch took up a brush and inscribed a verse:

"Sixty-one years in this world, unknown to all,

A single clap of thunder resounds,

Vast and boundless, I return with the wind."

Having written this, he bid farewell. Though Guo tried earnestly to detain him, the Patriarch swiftly departed.

He also left a verse on the wall of Liu Xi’s home:

"When merit (De) is fulfilled at the Three Yang Assembly (a stage of Neidan practice),

I mount the wind-steed and ascend as an immortal.

I urge you to subdue the Dragon and Tiger (symbolizing the harmonization of Yin-Yang),

And you too shall find the chance to reach the Nine Heavens."

Soon after, when everyone learned of the Patriarch’s ascension, they realized these manifestations were his Yang Spirit (the projected Shen of an adept) appearing to them. Seven days later, his countenance remained lifelike, and he was interred at Youxian Palace.

Earlier, while cultivating at the Donghua Hermitage on Zijin Mountain in Kunyu, dozens of pine trees beside the hermitage suddenly turned white, their leaves and branches remaining so for half a year without regaining their green hue. The Patriarch sighed, "The pines have turned white—could this be an omen for me?" Later, while presiding over a Zhaijiao (purification ritual) in Changyang, the scholar Xu Shaozu and others witnessed auspicious clouds swirling in the sky, with phoenixes and cranes dancing among them. Vaguely visible within the clouds were Chongyang Zhenren (Wang Chongyang) wearing a cloud-patterned crown and crimson robes, and Danyang Zhenren (Ma Yu) with his hair tied in three topknots and dressed in plain white garments. The vision lingered before dispersing.

Years later, locals suspected that disciples from Shaanxi had stolen the Patriarch’s remains. Upon opening the coffin, they found his body still lifelike in appearance. They then reburied him in fresh robes at the Golden Jade Hall. During his lifetime, the Patriarch authored collections such as Gradual Awakening, Golden Jade’s Subtle Insights, The Three Treasures’ Transformative Work, and Perfect Realization, which have been passed down through generations. In the sixth year of the Zhiyuan era (1269), the Yuan court posthumously honored him with the title "Danyang Baoyi Wuwei Zhenren" (Perfected One of Cinnabar Yang, Embracing Unity and Non-Action).

(Note: The text employs key Neidan terms such as "subduing the Dragon and Tiger," referring to balancing internal Yin-Yang energies; "Yang Spirit," denoting the adept’s projected spiritual form; and "Three Yang Assembly," symbolizing stages of cultivation. These phenomena reflect Quanzhen Daoism’s emphasis on inner refinement and the manifestation of spiritual powers.)

Tan Chuduan (one of the "Seven Northern Perfections" in the Quanzhen tradition of Daoism) was originally named Tan Yu, styled Boyu. Later, Patriarch Wang Chongyang renamed him Chuduan, styled Tongzheng, with the sobriquet Changzhenzi. Born in Ninghai, Shandong on the first day of the third lunar month in the first year of Emperor Taizong's Tianhui reign (Jin Dynasty), his extraordinary bone structure was evident at birth. At age six, he fell into a well, yet when his panicked family rushed to rescue him, they found him serenely sitting atop the water's surface, emerging completely unharmed. Another time when his house caught fire, a massive beam collapsed onto his bed while he slept soundly; when awakened, he remained utterly composed, confirming people's suspicions about his uncommon nature.

His prodigious memory surpassed all peers during schooling. At ten, when challenged by relatives to improvise a poem about grapevines, he composed: "Once mounted upon the azure dragon's frame / All who behold must raise their gaze in awe," earning widespread admiration for his subtle brilliance. As an adult, his free-spirited temperament and disregard for trivialities coexisted with renowned filial piety. Well-versed in classics and history, he particularly excelled in cursive and clerical script calligraphy. Once, after drunkenly sleeping in snow, he developed rheumatism and paralysis. Knowing medicine couldn't cure him, he silently recited the Northern Dipper Scripture (a Daoist text for dispelling calamities) for divine aid. In a dream, he saw the Heavenly Emperor traversing the sky; chasing after him, he beheld star deities seated upon clouds. After prostrating below them, he awoke resolved to pursue the Dao.

In the seventh year of Emperor Shizong's Dading reign (1167), hearing Patriarch Wang Chongyang was at Ma Danyang's home, he immediately sought discipleship. The Patriarch made him stay overnight in a thatched hut during bitter winter, providing only seaweed for warmth. When the Patriarch extended his feet for Tan to embrace as heating, soon Tan sweated profusely as if in a steamer. Washing his face with leftover ablution water at dawn, his chronic illness miraculously vanished, sealing his devoted following. Later, when his wife Yan came demanding his return home, he decisively renounced household life. The Patriarch, praising his steadfast resolve, transmitted esoteric cultivation methods, formally bestowed his Daoist name, and even composed verses extolling Tan's realization as "the Perceiving Truth Tan Yu."

In Dading 8 (1168), he accompanied the Patriarch to reclusion in Yanzia Cave of Kunyu Mountain. The following year, they traveled together to Yanzhen Abbey on Lu Mountain in Huang County—the very site where Perfected Lord Lu (a famous Tang Dynasty Daoist) achieved ascension. There, Tan inscribed his spiritual aspirations in a poem on the western wall of the Jade Emperor Hall.

This passage records the cultivation deeds of Daoist master Tan Chuduan. The term "whirlwind chariot" refers to the flying vehicle used by immortals, while "phoenix steeds and crane-drawn carriages" depict celestial beings traveling with mythical birds. That winter, Master Tan journeyed through Liang region with his patriarch. Ten springs later when the patriarch achieved his feathery transformation (the Daoist term for an enlightened master's passing, called "cicada molting") at Wang's inn, Tan and fellow disciples like Ma Danyang enshrined the patriarch's immortal remains at Liujiang Village on Zhongnan Mountain.

After observing three years of mourning, Master Tan returned to Guandong and composed poetry at Luoyang's Chaoyuan Palace. This sacred site was where Master Langranzi attained Dao and ascended, making Tan's visit particularly meaningful. In Xiuwu County lived an eccentric named Zhang Bage who, though appearing mad, possessed genuine cultivation. One day in the marketplace, he prophetically declared Master Tan to be the "Immortal Overseer."

The master later dwelled in a hermitage at Xinxiang's Prefectural Temple, sojourned in Huojia County, and finally lodged at a hostel in Weizhou's northern pass. One night, temple attendant Wen Liu witnessed radiant light emanating from the hermitage. Peering inside, he saw Master Tan sitting serenely before the fire. When Wen approached to pay respects, the master merely acknowledged faintly before vanishing. Investigation revealed Tan had never left the hostel—this was a manifestation of yang-spirit projection (the Daoist practice of conscious soul travel, called "yang-shen exiting the shell").

At age fifty-one while begging alms at Cizhou's Erzu Town, he endured a brutal beating from ruffians that broke his teeth and bloodied his face—yet his composure never wavered. Hearing this, Ma Danyang praised it as karmic purification. The following year at Mingzhou's Baijiatan, he cured a farmer's chronic illness with red medicinal herbs. Collaborating with Wang Silang of Junzhou to produce Golden Inch Pills, he demonstrated how identical ingredients yielded different efficacy based on the alchemist's cultivation level. These accounts reveal Master Tan's extraordinary spiritual attainment and compassionate dedication to relieving worldly suffering.

This passage records several miraculous deeds of Daoist master Tan Chuduan. The venerable master possessed the ability to wield the divine power of Daoist arts. While in Gaotang County, Shandong, he inscribed the characters "turtle-snake" for a teahouse that had generously hosted Daoist practitioners. Later, when a neighboring property caught fire, this teahouse alone remained unharmed. People discovered these two characters functioned identically to Lü Dongbin's (the Pure Yang Master) fire-warding talismans.

The master demonstrated other extraordinary powers: at the Yicun ferry crossing, when a newly built boat proved immovable despite collective efforts, his gentle push sent it gliding into the water; in Yangwu County at night, he witnessed the Big Dipper rotating like cartwheels, and when summoning others to observe, the stars appeared egg-sized while swaying unpredictably. He accurately foretold a catastrophic flood in Qimen Town, Weizhou - that same year, the Yellow River indeed breached its banks.

In his later years at Tongzhou's West Village Hermitage, the master frequently wrote "turtle-snake" characters for disciples, his brushstrokes vigorous as coiling dragons and serpents. These inscriptions secretly indicated his predicted ascension (death) on the first day of the fourth month in the Yisi year, though none comprehended this at the time. Later, when boils appeared on his head, he prophesied his death would come when these sores reached his feet, composing poetry to express his transcendence beyond life and death. Finally dwelling in a hermitage beside Luoyang's Chaoyuan Palace, he received a dream visitation from founding masters Wang Chongyang (Chongyang) and Ma Danyang (Danyang) revealing his celestial ascent date, prompting him to instruct disciples in funeral preparations. These accounts exemplify the perfected Daoist master's cultivation realm - foreseeing life's transitions and manifesting supernatural abilities.

This passage records the life and enlightenment journey of Liu Chuxuan, known as the Perfected Changzhen, one of the "Seven Perfected" of the Quanzhen (Complete Perfection) tradition.

Liu Chuxuan, styled Tongmiao and bearing the sobriquet Changshengzi (Longevity Master), was born on the twelfth day of the seventh lunar month in 1147 in Wuguan Village, Donglai, Shandong, during the reign of Emperor Xizong of the Jin dynasty. His family had been renowned for nine generations for their filial piety and virtue, even receiving imperial commendation during the reign of Emperor Taizong of the Song dynasty. His mother, Lady Wang, once dreamed of a white-robed elder guiding her to pluck a golden leaf from a jade tree. The leaf transformed into a golden cicada that flew into her mouth, and thirteen months later, Liu Chuxuan was born. On the night of his birth, a purple aura descended from Mount Taiji and enveloped their home.

From childhood, Liu Chuxuan was devoted to his mother after his father's early death. He often wandered through the Daoist Valley south of Mount Taiji (traditionally said to be the meditation site of Zheng Daozhao, a Northern Wei governor). At twenty, when his mother sought to arrange a marriage for him, he steadfastly refused, his heart already set on the Dao.

In the spring of 1169, he discovered two freshly written verses on a neighbor’s wall, the last lines reading: "Wuguan nurtures the true immortal ground—here one must become the undying man of eternal life." That same September, Patriarch Wang Chongyang arrived in Shandong with his disciples Ma Yu (Danyangzi) and Tan Chuduan (Changzhenzi). Liu Chuxuan and his mother went to pay their respects. The Patriarch asked if he understood the meaning of the verses, and the group exchanged knowing smiles—a moment embodying the Daoist concept of "grasping the Dao in a single glance." The Patriarch then composed a poem for him: "Returning from fishing, once more I see..."

Later, during his cultivation, Liu Chuxuan experienced a sudden awakening and wrote the verse "Thunderclap of Heaven and Earth in Harmony," describing his spirit (Shen) leaving its shell and ascending to the Jasper Pool (Yaochi, the mythical abode of the Queen Mother of the West). After finishing the verse, he laid his head on his arm and passed into immortality. In 1269, the Yuan court posthumously honored him as "Perfected Changzhen, Embodiment of Cloud and Water Virtue." His works, including the Anthology of Cloud and Water, have been preserved.

The term "yang-spirit" (Yang Shen) here refers to the advanced manifestation of a cultivator’s spirit, while "Jasper Pool" symbolizes the celestial realm of transcendence. "Danyang" denotes his senior fellow disciple Ma Yu. These accounts reflect the Quanzhen tradition’s emphasis on Neidan (internal alchemy) practice and the pursuit of spiritual liberation.

This passage records the spiritual cultivation deeds of Wang Chongyang, patriarch of the Quanzhen (Complete Perfection) school of Daoism, and his disciple Liu Changsheng (also known as Master Changzhen):

Patriarch Wang Chongyang, foreseeing his imminent ascension to the immortal ranks, summoned his disciples to deliver final instructions. He left prophetic verses mentioning that after his passing, his final teachings would remain at Lü Daoren's home in Chang'an Luan Village for ten years. Shortly thereafter, Wang achieved yuhua (the Daoist term for an enlightened master's death, literally "feather transformation"). Liu Changsheng, together with fellow disciples Ma Yu (Master Danyang), Tan Chuduan (Master Changzhen), and Qiu Chuji, escorted the coffin back to Zhongnan Mountain for burial, observing a three-year mourning period by the graveside.

Upon completing the mourning rites, Liu Changsheng traveled with Tan Chuduan to Luoyang. While Tan resided at Chaoyuan Temple, Liu chose to cultivate in silence at a Tudimiao (Earth God Temple) in the city center, maintaining three years of noble silence. Later he moved to Yunxi Cave northeast of the city, where his following gradually grew. He miraculously identified three underground wells—when excavated, they indeed gushed with spring water. Liu explained this was the site of his previous incarnation's dwelling.

Two decades later, Liu prophesied that the Feng family garden would become the site of a future Daoist temple, predicting that in forty years its pines would wither and the stream would divert westward. He buried a stone marker as proof. These prophecies were fulfilled: during the Jin dynasty's Da'an era (1210), officials established Changsheng Temple there, and by Emperor Xuanzong's Xingding era (1219, exactly forty years later), the Fengs sold the property—the pines were felled for city defenses and the stream indeed shifted westward to form a moat.

Liu later spent twenty-two years cultivating in Laizhou before moving to Wuguan, widely spreading Quanzhen teachings. He authored commentaries on classics including the Daode Jing (Classic of the Way and Virtue), Huangting Jing (Yellow Court Classic), and Qingjing Jing (Classic of Purity and Tranquility). When his senior brother Ma Yu (Master Danyang) visited from Guanzhong and criticized Liu's opulent robes, Liu defended that adepts may "expend ten thousand taels of gold daily," while Ma emphasized plain clothing and simple meals. Ultimately they jointly presided over zhaijiao (purification rituals) in Laizhou. The account concludes on the 22nd day of the 12th month during Ma Yu's twenty-third year of visits.

In the first lunar month, Jiang Shoujing invited Patriarch Wang Chongyang to preside over a Zhaijiao (purification ritual) in Changyang. Around noon on the eighteenth day, Hu Zhang, Xu Shaozu, and others suddenly saw auspicious cranes circling in the sky, followed by the vision of the Patriarch wearing a cloud-patterned Daoist crown and deep red ritual robes, manifesting in the form of Danyangzi (Ma Yu), the Three-Topknot Daoist, atop colorful clouds.

On the fifteenth day of the fourth month, when a maritime purification ceremony was held in Dengzhou, the crowd witnessed the marvelous mirage phenomenon again at Zhudao. After Danyang Zhenren (Ma Yu) attained immortality, Wang Chongyang and Yuyangzi (Wang Chuyi) jointly conducted the funeral rites and kept vigil at the tomb for a hundred days. Subsequently, he dispatched disciples like Zhang Shunzhen to deliver letters to Luoyang, inviting Changzhenzi (Tan Chuduan) to oversee religious affairs. Wang Chongyang once told Zhang Shunzhen: "The rise and fall of our school no longer depends on me. Danyang has attained immortal wandering, while I am destined to pay homage to the Primordial Celestial Worthy." Later correspondence already hinted at his impending departure, entrusting religious affairs to his successor.

During the severe drought in the fifth month of the same year, the Dengzhou prefect requested Wang Chongyang to pray for rain. After the ritual, the mirage reappeared at Zhudao, and the next day Danyang Zhenren's figure manifested northwest of Yingxian Bridge—heavy rainfall indeed followed that very day. In the second year of the Mingchang era (1191), when the Commandant-escort stationed in Laizhou saw Wang Chongyang's numerous followers yet witnessed no supernatural displays, he grew suspicious and ordered Luan Wujie to arrest Wang. Strangely, during his imprisonment, townspeople still saw him conversing cheerfully with fellow Daoists south of the city as usual. Prison guards Zheng Yasi and Wang Shoushi personally witnessed this scene and thought he had escaped, but upon rushing back to the jail, found Wang Chongyang sound asleep in his cell. Terrified, they immediately reported the truth to their superiors, leading to Wang's prompt release.

Later, when Wendihan Mingwei from Weizhou came to pay respects, Wang Chongyang hosted him for three days before suddenly declaring: "Return quickly—your hermitage is about to collapse." As Mingwei rushed back, the uninhabited retreat indeed collapsed without cause. In winter of the second year of Cheng'an era (1197), Wang Chongyang received imperial summons to the capital and was lodged at Tianchang Abbey. His profound responses to the emperor's inquiries about Daoist mysteries deeply pleased the sovereign, and officials treated him with solemn reverence. The Ministry of Rites specially bestowed plaques naming five abbeys: Lingxu Abbey, Taiwei Abbey, Longxiang Abbey, Jixian Abbey, and Miaozhen Abbey. The following March, he returned to Shandong by imperial decree and began vigorously constructing Lingxu Abbey. Disciples Wu Liuxian and Gao Mingyuan, fearing their master's strict discipline, secretly plotted to seek another teacher. Sensing this, Wang Chongyang sent Hao Mingqing to convey: "My Dao attainment remains shallow and my temperament impatient—you may seek another enlightened master." Startled, they exclaimed: "Our master knows our unspoken thoughts!" and immediately kowtowed in repentance. Later, Barefoot Master Liu fell ill for over a month without recovery...

This passage records several miraculous events from the later years of Qiu Chuji (also known as Master Changchun), the patriarch of the Quanzhen (Complete Perfection) school of Daoism, along with the circumstances of his passing.

In his youth, Qiu once committed a transgression against Daoist precepts for an entire year. His master struck the ground with his staff and said: "While worldly merits may offset faults in this life, the underworld keeps separate accounts of both. Your original offense required a year's worth of virtuous deeds to atone, but since we've met now, one month's merit shall suffice." After Qiu made his vow of repentance, his illness immediately healed. During the zhaijiao (purification ritual) he conducted in Binzhou in the second year of the Taihe era (1202), a wondrous sign appeared. On a day when light snow had just cleared in the first lunar month, thousands of jade trees and coral-like crystalline flowers manifested on the frozen moat of the ancient city, accompanied by nearly two thousand apricot blossoms with countless intertwining branches. Onlookers marveled, saying: "If even ordinary people's sincerity can move heaven and earth, how much more fitting are such responses for one who has attained the Dao!"

Later, two retired officials of great reputation—Liu Zhaoyi and Liu Shilu—became close companions of Qiu. In the third year's first month, when they sought to become his disciples, Qiu gently declined: "You are distinguished ministers of our age, and I'm honored by your regard. But my time to depart this world has come—I'm no longer fit to be your companion." He then left them a gatha (Zen-style verse): "Having climbed to towering heights / Better to turn my sleeves toward home / Now I must follow the way / Looking back toward the realm of Xiyi [the Daoist mystical sphere]." The two men were deeply moved to sadness.

On the twenty-eighth day of that month, while presiding over a zhaijiao ceremony for the Prince of Zi, Qiu predicted he would achieve yuhua (the Daoist term for an immortal's passing, literally "feathered transformation") eight days later—on the sixth day of the second month. True to his word, he transcended on that exact date. Liu Shilu composed a mournful elegy recalling how mountain streams would forever echo Qiu's scriptural teachings and how mountain hues would preserve the memory of his serene presence—now gone from their woodland walks. Qiu passed at age fifty-six. In the sixth year of the Zhiyuan era (1269) of the Yuan dynasty, he was posthumously honored as "Perfected Lord of Eternal Life, Assistant in Transformation and Luminous Virtue." His surviving works include Collected Writings on Grand Void Tranquility, Great Accomplishment of Panyang, Divine Radiance of Great Unity, and Utmost Truth Recorded Sayings.

A supplementary note adds: Qiu Chuji, styled Tongmi, was born in Qixia, Dengzhou (Shandong) to an eminent family. At nineteen in 1166 (the sixth year of the Dading era under Emperor Xizong of Jin), he retreated to Kunyu Mountain for cultivation. The following year, hearing that Patriarch Wang Chongyang was teaching at the Quanzhen Hermitage in Ninghai, he immediately went to become his disciple.

Master Wang Chongyang once composed a poem for his disciple, comparing spiritual cultivation to golden-scaled fish sporting in emerald waves—capable of seeking fragrant bait (symbolizing opportunities for Daoist practice) while knowing when to swallow the hook (implying enlightenment). The master described himself as a fisherman patiently reeling in the line to guide the disciple toward Penglai's immortal realm and eternal freedom, showing particular esteem for this follower.

In spring of the eighth year of the Jin Dynasty's Dading era (1168), this disciple resided with Wang Chongyang at Yanxia Cave, moving to Wendeng in autumn and winter. The following year, he accompanied the master to Bianliang alongside fellow disciples Ma Danyang, Tan Changzhen, and Liu Changsheng. Wang Chongyang instructed them day and night with exceptional strictness. Shortly after the master's ascension (Daoist term for an enlightened being's passing), the four disciples escorted his coffin to Zhongnan Mountain for burial, maintaining a mourning hut for three years. Subsequently, they embarked on solitary cultivation—this disciple spent six years in seclusion at Panxi and seven more at Longmen, often versifying the master's teachings into poetry that spread his renown.

Impressed by his reputation, General Jiagu of Jingzhao invited him back to Zhongnan Mountain to propagate the master's teachings. In 1188, Emperor Shizong of Jin summoned him to inquire about Daoist essentials. He first explained the keys to nurturing life and prolonging destiny, then analyzed the challenges of maintaining achievements, emphasizing: "Wealth and honor easily breed arrogance and indulgence—this is human nature requiring constant vigilance. Persistent adherence to the true Dao brings one closer to immortality. Those tales of supernatural marvels have nothing to do with genuine practice." The emperor, pleased, accommodated him near Wanning Palace for consultations. That May, they met again at Changsong Island; in July, he was summoned to expound mystical principles, presenting the Daoist hymn "First Level of Jade Terrace" and composing imperial-commissioned poetry. When offered celestial peaches from Shanglin Garden, he broke his decade-long abstinence from fruits as gratitude. In August, he declined a 100,000-cash reward before returning to Zhongnan Mountain.

Upon hearing mourning decrees for Emperor Shizong's 1189 passing during his travels, he composed elegiac verses. In 1190 (the first year of Mingchang era), he returned to Shandong's Qixia, establishing a grand Daoist temple later inscribed by the emperor as "Palace of Supreme Void." During an October 1192 ritual at Zhiyang, witnesses saw dust clouds with westward riders—initially mistaken for couriers—that vanished instantly. Over three nights, ceremonial wine cups repeatedly diminished by a tenth, revealing divine presence. At a 1200 Fu Mountain ceremony, invoking deities triggered celestial thunder while crimson light from the Big Dipper illuminated the terrain with uncanny clarity. In 1207, Imperial Consort Yuan donated the complete Daoist Canon (Daozang), delivered via courier to Qixia. By 1209 under the Donghai Commandery Marquis, he remained active in spreading the Dao.

(Note: The "disciple" refers to Qiu Chuji, though unnamed in the original text; "jiao" denotes Daoist sacrificial rites; "Northern Dipper" (Beichen) represents the celestial abode in Daoist cosmology)

This account describes the pivotal experiences of Daoist master Qiu Chuji (known as the Perfected Lord of Eternal Spring) during the late Jin and early Yuan dynasties.

In 1216, the fourth year of Emperor Xuanzong's Zhenyou reign in the Jin dynasty, the emperor summoned Qiu Chuji to the capital. Qiu responded that he would "act according to heavenly principle—if Heaven wills my journey, I shall comply." By 1219 (the twelfth year of Jiading reign in Southern Song), when he was residing at Haotian Abbey in Laizhou, the Shandong region had come under Southern Song control. The Southern Song sent an envoy, Peng Yibin, with imperial guards to summon him, but Qiu declined. He told the local magistrate: "My coming and going are beyond your comprehension—I fear you won't be able to keep me here in the future."

That same year in May, Genghis Khan, the Yuan dynasty's founding emperor, dispatched his attendant Liu Zhonglu with an imperial edict from the Naiman region (present-day Central Asia) to invite Qiu Chuji. The edict essentially stated: "Having unified the realm in seven years with all quarters submitting, I now seek virtuous talents to assist governance. Hearing of your exalted Dao-De (Virtue/Power) and profound learning, I specially send my close minister with carriages for your distant journey. May you condescend to come—whether to advise on governing and pacifying the people, or to impart techniques for nourishing life and prolonging years."

By August, Liu Zhonglu reached Yanjing (modern Beijing). Learning Qiu was in Laizhou, he arrived at Donglai in December with local officials' assistance to deliver the edict. Qiu ultimately agreed to journey westward. The following January (1220), he selected eighteen disciples to accompany him—marking the beginning of the famous "Western Journey of the Perfected Lord of Eternal Spring." This historic westward trek would culminate in Qiu Chuji's momentous meeting with Genghis Khan, profoundly influencing Daoism's development during the Yuan dynasty.

This account describes the westward journey of Qiu Chuji (known as the Eternal Spring Master), patriarch of the Quanzhen (Complete Perfection) school of Daoism, at the invitation of Genghis Khan. In February 1220, Qiu arrived in Yanjing (modern Beijing), residing at the Jade Void Temple hosted by Lord Shimo. During a Zhaijiao (purification ritual) held at the Supreme Ultimate Temple in April, celestial cranes flew in from the northwest. As memorial petitions were burned, one document soared into the sky while five cranes circled above it. The next day, as the party departed northward, bandits encountered at Juyong Pass unexpectedly knelt in reverence and withdrew, exclaiming, "Do not disturb the Master."

By May, they reached Dexing Prefecture, lodging at the Dragon Sun Temple. During the Ghost Festival rituals amid scorching summer heat, as the crowd gathered outdoors to listen to teachings, a circular cloud suddenly shaded them like a canopy before dispersing much later. The temple's well, previously sufficient for only a hundred people, now provided inexhaustible water. In August, Grand Tutor Yila invited Qiu to stay at the Chaoyuan Temple in Xuande Prefecture. When painters declined to decorate the sacred hall due to winter cold, Qiu remarked, "Even the ancient philosopher Zou Yan could summon spring—how much more would the sages protect us?" True to his words, unseasonable warmth persisted throughout construction.

In October, an imperial edict arrived from Genghis Khan praising Qiu's lofty Dao-De (Virtue of the Way) and willingness to undertake this arduous western journey. The emperor emphasized valuing spiritual cultivation over military affairs, instructing envoy Liu Zhonglu to care for the master diligently. When departing in February 1221, fellow Daoists wept so bitterly they clutched the horses' bridles, to which Qiu predicted his return in three years. By May at the Luju River, they witnessed a total solar eclipse. Reaching Mount Abuhan (in modern Mongolia) in July, official Zhenhai warned of impassable mountains and marshes ahead, prompting Qiu to proceed with only select disciples.

During the Song Dynasty, nine Daoist masters practiced at Qixia Temple, with Zhao Xujing as their leader. Traveling light, they arrived at Jinshan White Bone Field during the Mid-Autumn Festival. Locals warned of heavy Yin Qi in the area, claiming ghosts often haunted the place and that travelers must smear horse heads with blood to ward off evil. The Daoist masters laughed, saying, "How could cultivators of the Dao fear such things?" They passed through safely without encountering any disturbances.

When they reached Yinshan, hundreds of local officials, commoners, and even Buddhist monks came to pay respects. Learning of local customs, they discovered that in 709 CE (the third year of Emperor Zhongzong of Tang's Jinglong era), a governor named Yang He had governed with such benevolence that the people still remembered his kindness. By November, they arrived north of the large city of Ximisigan, where Grand Preceptor Yila Guogong and Mongol generals welcomed them with wine, setting up lavish tents for hospitality. The Grand Preceptor expressed concern about potential conflicts due to Uighur dietary customs and rampant banditry. The Daoist masters calmly replied, "Those who cultivate the Dao follow destiny's flow—we wouldn't fear a blade at our throats, let alone worry about bandits before they appear. Good and evil bear their own retribution; they won't harm each other." This put everyone at ease, and they spent the winter in a newly built palace at Duan's residence.

In early March of the following year (the Renwu year), Alixian brought an imperial decree from the traveling palace ordering Zhonglu and Zhenhai to continue escorting the Daoist masters, with Wanhu Boluzhi leading a thousand soldiers as additional guards. After passing through Iron Gate Pass to reach the traveling palace, the emperor expressed appreciation: "You declined summons from other kingdoms yet journeyed ten thousand li to come—this pleases me greatly." The master replied, "This mountain hermit's compliance with the summons is Heaven's will." Touched by his sincerity, the emperor arranged two tents east of the imperial camp for their lodging.

Originally scheduled for the fourteenth day of the fourth month, the ritual was postponed until the fifteenth day of the tenth month due to rumors of mountain bandits and the emperor's planned campaign. When the masters requested to return temporarily to their former residence, the emperor asked, "Won't the return journey be arduous?" The master answered, "Twenty days will suffice for the round trip." Three days later, the emperor dispatched official Yang Agou with over a thousand Uighur cavalry to escort them via an alternate route. By the Dragon Boat Festival in May, they returned to Ximisigan City, where officials welcomed them into new quarters. This residence backed against cliffs overlooking a crystalline stream ten zhang below—its snowmelt waters remained icy even in midsummer. The masters spent days cooling in the breezy corridors and slept on rooftop platforms at night.

In the scorching heat of June, Master Qiu Chuji bathed in a mountain stream. Even in this remote foreign land, he maintained his characteristic ease and contentment. His Daoist temple received few visitors, so he often amused himself by studying scriptures, composing a poem that read: "North beyond the Yin Mountains lies ten thousand miles, / West past ancient Arabia I dwelt half a year. / In these wilds the Dao's discourse comes hard, / But quiet chambers and secluded cliffs suit reading well."

In July, he dispatched his disciple Alixian to Genghis Khan's mobile court with a memorial proposing a date for their discourse on the Dao. On the seventh day of August, the imperial reply arrived, and they departed the next morning. The local Grand Preceptor accompanied them for dozens of miles until the twenty-second, when Tian Zhenhai came to meet them. Upon reaching the imperial camp, Genghis Khan sent Zhenhai to inquire: "Does the Master wish to see the Emperor immediately, or would he prefer to rest first?" Qiu replied, "To behold the imperial countenance is this poor Daoist's deepest wish." After the audience where the Khan offered fermented mare's milk (a nomadic delicacy), which Qiu drank before taking leave, the emperor asked, "Could the Master join us for daily meals?" Qiu responded, "This mountain-dwelling cultivator finds solace only in quietude." The Khan respected his wish. During the northward journey beginning the twenty-seventh, the emperor repeatedly bestowed gifts of grape wine, melons, and fine tea.

While crossing the Khangai Mountains northward in September, Qiu reminded the emperor their appointed discourse date approached. On the fifteenth night, the Khan specially ordered torches lit in the courtyard with an empty seat awaiting the Daoist master, flanked by Grand Master Ahai and Alixian. When the emperor inquired about the supreme Dao, Qiu expounded:

"The great Dao gives birth to heaven and earth—sun, moon, stars, spirits, and humankind all emerge from it. Mortals know heaven's vastness but not the Dao's greater majesty. The light, pure Qi ascends as heaven—yang in nature, emblematic of fire; the heavy, turbid Qi descends as earth—yin in nature, emblematic of water. Humans dwell between, bearing yin on their backs while embracing yang. Thus adepts understand cultivation's essentials: discard extravagance, abandon desire, consolidate Jing (essence), refine Shen (spirit), and solely cultivate yang Qi. When yin recedes and yang becomes whole, one ascends as an immortal—like flames leaping upward. But deluded souls drown in wine and lust, squandering their vital spirits until yang wanes and yin waxes, dooming them to fall as ghosts—like water seeking low ground."

"The path of cultivation resembles pushing a boulder uphill: the higher the peak, the harder the climb, where one misstep undoes all progress. Precisely because it's arduous, few choose this way. True cultivators refine their hearts to stillness, unmoved by externals—like windless void-water: when calm and clear, it perfectly mirrors all things; when winds stir waves, reflections shatter."

(Note: "Fermented mare's milk" refers to the traditional nomadic drink kumis, while "courtyard torches" symbolize ceremonial hospitality.)

How can turbid water reflect all things? A person's original true nature (innate essence) should be as clear as still water. Yet the eyes covet beautiful sights, ears chase melodious sounds, the tongue indulges in fine flavors, and the mind clings to worldly affairs. These desires arise incessantly, disturbing the spirit like gale winds whipping up waves.

For Daoist practitioners, taming the mind at the outset proves extremely difficult, requiring years of sustained effort to gradually reduce distracting thoughts until finally attaining the state of Wuwei (non-action through natural alignment). If ordinary people find mind cultivation this challenging, how much more so for an emperor governing all under heaven? With countless affairs of state demanding daily attention, subduing restless thoughts seems nearly impossible. Yet simply moderating sensual desires and reducing excessive thinking can already secure heavenly protection—how much greater the blessings for those who fully maintain precepts!

The ancients took wives solely to continue their lineage, abstaining from desire after producing heirs. Thus Confucius at forty no longer became confused by external things, while Mencius at forty maintained unshaken mental composure. After forty, a person's Qi and blood gradually decline. Your Majesty having reached venerable age should now cultivate virtue and nurture the body to seek longevity. Regarding the principles of elixir consumption and ascetic practice: medicinal herbs contain the essence of plants, while seminal essence constitutes the refined substance of human life. Trading life's essence for plant essence resembles carrying gold in a pouch only to exchange it for iron—when eventually the gold is exhausted, what benefit remains in an iron-filled pouch? How does seeking health through elixirs differ from this?

In matters of diet, residence, and material possessions, moderation proves essential without excessive pursuit. Though rare treasures abound beyond the Four Seas, none compare to the Central Plains' significance. Among heaven-sent scriptures and teachings, methods for governing states and nurturing life achieve fullest perfection here, where adepts frequently attain the Dao and ascend to immortality. Shandong and Hebei—the empire's most prosperous regions—abound in spices, vegetables, fish, salt, silk, and hemp, supplying all directions. Since antiquity successive dynasties have particularly valued these lands. Now under Your Majesty's rule, yet devastated by years of warfare, they require upright and capable officials for reconstruction with judicious tax relief—ensuring both military provisions and civilian respite. This dual-benefit policy also accumulates merit. But appointing unsuitable personnel brings harm rather than benefit.

When the Jin dynasty first obtained the empire, rising from the northeast with limited Central Plains knowledge, they temporarily entrusted Liu Yu with governing Dongping for eight years before direct administration—an excellent founding strategy. As a mountain recluse I've crudely outlined these points, leaving adoption to imperial wisdom.

This passage records the dialogue between Daoist master Qiu Chuji (reverently referred to as "the Master" or "Divine Immortal" in the text) and Genghis Khan (called "the Emperor" or "His Majesty" in the text).

When Genghis Khan inquired about thunder phenomena, Qiu Chuji responded: Folk customs prohibit bathing in rivers, washing clothes, or making felt during summer, and forbid picking wild mushrooms—all these demonstrate reverence for celestial might. But the fundamental principle lies in following the Dao (the Way). The greatest transgression is filial impiety, and since commoners nowadays lack proper respect for parents, the Emperor should guide them. Moved by these words, Genghis Khan summoned his princes and ministers to impart Qiu Chuji's teachings, commanding them to remember these principles. From then on, the honorific "Divine Immortal" became Qiu Chuji's established title.

Later during a hunt in the eastern mountains, when Genghis Khan's horse startled and nearly threw him, Qiu Chuji admonished: "Heaven (Tian) embodies the virtue (De) of nurturing life. At Your Majesty's advanced age, hunting should be reduced. This incident serves as Heaven's warning, while the wild boar's reluctance to approach shows celestial protection." Though admitting difficulty abandoning archery entirely, the Khan promised to heed the master's counsel.

On the seventh day of the third lunar month, Qiu Chuji declined generous farewell gifts when taking leave. Genghis Khan dispatched Arisian to escort the master eastward. During the fifth month, Qiu Chuji suddenly abstained from food, consuming only broth. When disciples inquired, he explained this as a test for sages. That evening, disciple Yin Zhiping (Daoist name Qinghe) dreamt someone foretold the master's illness would heal upon reaching Han territories. By late sixth month at Fengzhou, normal eating habits indeed resumed.

Arriving in Yunzhong region, Arisian sought permission to pacify Shandong with Yin Zhiping's assistance. Qiu Chuji observed Heaven's will remained unclear, making the venture futile. Despite repeated entreaties, Arisian ultimately deferred to the master's judgment.

When the king led his massive army to press upon the borders, the common people were destined to suffer the ravages of war. Master Qiu Chuji (the Eternal Spring Perfected Being) believed that even if he couldn't completely save all living beings, taking action was far better than standing idly by. Accepting the people's plea, he arrived at Xuande Prefecture in August and took residence at Chaoyuan Temple. Officials and generals from the Heshuo region sent letters of invitation in such abundance they resembled spokes converging on a hub. The Perfected Being replied: "While the imperial court remains unsettled, the Daoist path must first open wide its gates of Dharma to deliver predestined souls and propagate immeasurable virtue." As regional officials sincerely pledged allegiance, he lamented his inability to divide himself to answer all their expectations.

On the first day of the second lunar month the following year, while staying at Qiuyang Temple on Mount Jin, the Perfected Being received formal documents from Shimo Xiandebu of the Yanjing Provincial Administration and Imperial Envoy Liu Zhonglu, earnestly requesting his residence in the Taiji Palace. After consenting, he passed through Juyong Pass. When departing Wuchuan earlier, his disciples had inquired about his return—he had predicted coming back in three years, and now this prophecy was fulfilled. That same month, Hela brought an imperial decree from the mobile court: "The Divine Immortal may choose any city in the Central Plains for residence." All officials agreed: "The Perfected Being has already promised to dwell in Taiji Palace—no further discussion is needed." Thereafter, cultivators gathered like clouds, and the Mystic Gate (Daoism) flourished increasingly.

The Perfected Being established eight Dharma assemblies: the Assembly of Equality, Eternal Spring Assembly, Numinous Treasure Assembly, Longevity Assembly, Illuminated Truth Assembly, Peace Assembly, Disaster-Dispelling Assembly, and Ten Thousand Lotuses Assembly. As seekers of Daoist names multiplied, he often instructed them through poetry and gathas. Sometimes accompanied by five or six disciples, he revisited the former Qionghua site—sitting silently beneath pine shadows, composing verses or chanting responsively, lingering until sunset with reluctance to leave.

In the spring of the Yiyou year (1225), the Perfected Being plucked a pear blossom branch and bestowed it upon lay practitioner Zhang Quhua (whose son Zhang Chengming later became his eminent disciple). Zhang enshrined the branch in a vase, and by autumn it miraculously bore twenty-four pears identical to those on trees—people regarded this as an auspicious sign. At Yanxiang Temple stood a withered locust tree. Striking it with his staff while walking around, the Perfected Being declared: "This tree shall revive." Subsequently, it flourished with luxuriant foliage surpassing all other locust trees.

In early September, celestial omens foretold calamity for the Yan region. Inspector Wang Ji inquired about the cost of disaster-averting rituals. The Perfected Being responded: "If the displacement of one thing is unbearable, how much more so for an entire population? With recent excessive corvée labor leaving people destitute, use the temple's communal funds for the rites—just have officials observe purification while awaiting the ceremony." That very night after the ritual, the baleful star indeed retreated.

(Note: All references to "Master" indicate Qiu Chuji, patriarch of the Quanzhen tradition and titled Eternal Spring Perfected Being; "mobile court" refers to the emperor's traveling palace; "communal funds" denote temple collective property)

The military commissioner joyfully congratulated him, saying: "The Mars (Yinghuo star) has already retreated three she (an ancient astronomical measurement of celestial movement) — we need worry no more. The Virtue (De) of the Perfected One manifests its influence with such speed!" Master Qiu Chuji replied: "What Virtue do I possess? Prayers for averting calamities have existed since antiquity — the only concern is whether one's heart is sufficiently sincere."

In the fifth month of the Bingxu year [1226], the capital suffered severe drought. Provincial officials invited Qiu Chuji to preside over a rainmaking ritual (Zhaijiao), after which ample rain indeed fell. People called this the "Rain of the Immortals." Eminent scholars composed celebratory poems. When drought struck again in the fifth month of the Dinghai year [1227], Daoist devotees in the capital requested another ritual. Qiu Chuji calmly remarked: "I was already considering holding such a ceremony. That you should propose it too shows our intentions converge auspiciously." He then predicted: "On the first day we'll conduct the rainmaking ritual, on the second the thanksgiving ritual. If rain falls within three days, it will demonstrate the ritual's efficacy as an auspicious response. Should rain come after three days, it would bear no connection to our ceremony." Some expressed concern: "Heaven's will is inscrutable. Should the Perfected One make such public pronouncements, what if no rain comes in time? Might this not invite criticism?" Qiu Chuji answered: "This is beyond your understanding." Events later unfolded exactly as he foretold.

That same month, disciple Wang Zhiming arrived from Qinzhou bearing an imperial edict: the Taiji Palace was renamed Changchun Palace, Qionghua Island became Wan'an Palace, and Qiu Chuji was granted the tiger tally (a military authority symbol) with full jurisdiction over Daoist affairs. During the sixth month, Qiu Chuji secluded himself. The following day, sudden thunderstorms erupted. Reports came that the southern bank of the Taiye Pond had collapsed, its waters flooding into the eastern lake with a roar heard dozens of li away. All fish and turtles in the pond vanished as the waters dried up, while landslides occurred at Beikou Mountain. Qiu Chuji initially remained silent, then after a long pause smiled and said: "With mountains crumbling and ponds drying, I shall likely depart with them."

On the fourth day of the seventh month, he told his disciples: "Ma Yu (Dan-yang Zhenren) once prophesied: 'After my death, Daoism will flourish greatly. Monasteries will arise everywhere, receiving imperial plaques. You will oversee major temples, even dispatching envoys bearing tallies (Fu) via post horses to manage religious affairs.' Now all these predictions have come true — I may pass without regret." On the ninth day, he ascended the Baoxuan Hall and left this gatha:

"Birth and death are as ordinary as dawn and dusk,

Illusions come and go like froth and bubbles.

In faint light one sees sun and moon (Wu-Tu) coursing,

In stillness one contains mountains and seas.

With a wave, the eight extremes (Ba Ji) draw near,

With each breath, all things move like clockwork.

Wild words committed to ink turn to dust —

Let the world judge them as it will."

(Notes: "Zhaijiao" refers to Daoist purification rituals; "Dan-yang" designates Ma Yu, one of the Northern Five Patriarchs of Quanzhen Daoism; "Wu-Tu" symbolizes the sun and moon's movement; "Ba Ji" denotes the eight directions of heaven and earth.)

After completing this biography, Liu Zhonglu passed away at the age of eighty. Before his death, he lamented with tears: "Ever since the Elder of Eternal Spring (Qiu Chuji) entered the imperial palace for an audience with the emperor, their relationship as ruler and subject has been one of shared ideals. Even after the Elder left the court, the emperor's reverence for him never diminished. Now that the Elder has ascended in transformation (in Daoist terminology, the passing of an enlightened master is called 'shenghua'), we must immediately inform the imperial court."

On the first day of the third month in the Wuzi year, the Elder of Clarity and Harmony (Yin Zhiping) proposed constructing a memorial hall for the Elder of Eternal Spring at Baiyun Temple, planning a grand funeral ceremony for the ninth day of the seventh month. Throughout June, continuous heavy rains raised concerns about the ceremony, but unexpectedly, clear skies suddenly returned at the beginning of July. When the coffin was opened, all were astonished to see the Elder's face as rosy as in life, and the crowds coming to pay respects formed an impenetrable throng. The coffin remained in the hall for three days, during which an extraordinary fragrance lingered without dissipating. Immediately after the burial rites concluded, heavy rain suddenly began to fall.

The Pacification Commissioner Wang Ji presided over the funeral and personally inscribed the plaque "Chushun" (Abiding in Harmony) for the memorial hall. In the first month of the Zhiyuan sixth year (1269), the imperial court posthumously honored the Elder of Eternal Spring with the revered title "Elder of Eternal Spring, Expounder of the Dao and Master of Teachings." The Elder's works, including the Panxi Collection and Mingdao Collection, continue to circulate in the world to this day.

Wang Chuyi (Daoist name Yuyangzi) was born in Dongmu, Ninghai, Shandong. On the eighteenth day of the third lunar month in 1142 (the second year of Emperor Xizong's reign in the Jin dynasty), his mother, Lady Zhou, dreamed of crimson clouds encircling her body and gave birth to him upon waking. At age seven, he suddenly collapsed as if lifeless, only to revive after a long while. When his frightened mother asked what had happened, he merely said it felt like sleeping and remembered nothing else. This experience marked the beginning of his awakening to the Dao of life and death.

Later, while in the mountains, he encountered an old man seated on a large rock who prophesied that he would become renowned in the capital and a leader of Daoism. The man patted his head and vanished. On another occasion, he heard a voice from the sky ask, "Do you recognize me?" When he replied no, the voice identified itself as the "Lord of the Mysterious Court Palace." Thereafter, his behavior became unrestrained—he walked barefoot in thin robes during winter without feeling cold and often chanted, "Why fight for fame or wealth? Better cultivate the heart-mind early. Your practice determines your destiny—don’t drift with the tide."

At twenty, when marriage was proposed to him, he only smiled without answering. In 1168 (the eighth year of Emperor Shizong's reign), while practicing in a hermitage at Niuxian Mountain in Wendeng, he heard that Wang Chongyang, founder of the Quanzhen (Complete Perfection) tradition, had arrived and went to pay homage at the Quanzhen Hermitage. Recognizing his potential, Wang Chongyang accepted him as a disciple. By the end of the second lunar month, he followed Wang Chongyang to Yanxia Cave on Kunyu Mountain, where he received authentic transmission and was bestowed his current name. His mother also became Wang Chongyang’s disciple, receiving the Daoist name Deqing and later known as the Recluse of Mysterious Serenity.

In the fourth month of 1169, Wang Chongyang led Ma Yu (Danyangzi) and others back from Wendeng to Ninghai. At Longquan under scorching sun, Wang walked ahead holding an umbrella while Ma and the others followed. Suddenly, the umbrella soared into the sky—flying from dawn till dusk before landing 200 li away at Wang Chuyi’s hermitage on Tiecha Mountain. Inscribed inside the handle was his new Daoist name, "Sanyangzi" (written by Wang Chongyang himself). This fulfilled Wang Chongyang’s earlier prophecy of "the umbrella and bamboo connecting seven"—hinting at seven disciples (the famed "Seven Masters of Quanzhen"), with Wang Chuyi ranked after Ma Yu, Tan Chuduan, Liu Chuxuan, and Qiu Chuji. The group of seven fulfilled the prophecy of "seven golden lotuses."

This Daoist practitioner (known as the Iron-Footed Immortal for his ability to stand motionless for days on cliff edges) lived in seclusion at Cloud Light Cave during his cultivation. After nine years of refining his heart-mind, he attained a state of crystalline clarity and began wandering through Shandong region.

In autumn 1182, while residing in Ninghai, he received a visit from Dan-yang Zhenren (a senior disciple of Quanzhen founder Wang Chongyang). As they stayed together at Golden Lotus Hall, Dan-yang advised earnestly: "Our master traveled thousands of miles to awaken us, yet we've done little to repay his grace. Moreover, cultivators who seek personal enlightenment without benefiting others betray the original intent of universal salvation. The best way to honor our master is demonstrating miraculous powers to aid common people. With your profound realization of Dao, isn't seclusion somewhat inappropriate?" He replied: "Dao makes no distinctions—only karmic connections differ in depth. Your virtuous accomplishments inspire universal reverence because the Dharma flourishes and conditions ripen. As my time hasn't yet come, I merely wander playfully through the world." Dan-yang approved profoundly.

In 1187, Emperor Shizong summoned him to court. His eloquent responses pleased the emperor, who arranged his residence at Celestial Longevity Temple. When someone poisoned his wine, investigators sought the culprit, but he refused identification, claiming only temporary illness. The emperor admired this restraint and permitted his return home to serve parents.

February 1188 saw his imperial recall to oversee Perfected Cultivation Temple's construction, receiving a golden plaque inscribed by the emperor. After presiding over Longevity Festival rites that August, he declined rich rewards when permitted homecoming. That December, summoned urgently to the ailing emperor, he told messengers: "You're too late—I fear I'll miss the final audience." Spring indeed brought news of the emperor's passing.

July 1197 found him advising Emperor Zhangzong on health preservation in the private palace. He advocated Wuwei (non-action) and desire reduction. Regarding dual cultivation of nature and life (Xingming Shuangxiu), he explained Neidan (internal alchemy) essentials of moving Qi through heart-mind, emphasizing methods harmonizing with nature's patterns and Dao's principles.

This passage records the dialogue and life events of a highly accomplished Daoist master during the Yuan Dynasty with the emperor. When the emperor sought governance strategies, the Daoist responded fluently. Curious about his omniscience, the emperor received a mirror analogy: just as a polished mirror reflects all things, how much more does the mirror of Heaven and Earth (referring to the wisdom of Dao) perceive everything—this being humanity's innate luminous spiritual nature. The emperor marveled at his clarity of mind and qi so refined it communed with the divine, enabling him to foresee events.

The following spring, the master requested to return home to care for his nearly ninety-year-old mother, receiving the honorific title "Master Who Embodies the Mysteries" (Ti Xuan Dashi) and an inscribed temple plaque. Three years later, he presided over the Universal Heaven Ritual (Pu Tian Jiao)—a grand Daoist ceremony—at the renowned Taiqing Temple, imparting monastic precepts to over a thousand initiates. Anticipating his mother's passing that July, he prepared funeral arrangements in advance, which proved accurate. At her deathbed, she displayed transcendent equanimity toward life and death, with celestial fragrances lingering and ethereal music heard upon her departure.

The official Borjigidai Zundao, a long-time disciple, witnessed the master's miraculous feats—accurately predicting rainfall dates and future meeting locations—yet lamented his own unresolved worldly ties preventing him from joining his teacher's "cloud-and-water wanderings" (the traditional itinerant practice of Daoist adepts). Seven years later, an imperial consort donated a complete Daoist canon (Daozang) to the Jade Void Temple (Yuxu Guan). Before the temple stood a perilously overhanging rock; after days of chipping by workers removed barely one percent, the master smilingly took up a hammer himself—hinting at his display of supernatural power to remove the boulder.

(Note: "Universal Heaven Ritual" denotes Daoism's highest ceremonial grade; "imparting precepts" refers to conferring monastic discipline; "cloud-and-water wanderings" describes the rootless cultivation lifestyle of Daoist practitioners.)

This passage recounts several miraculous deeds of Daoist master Wang Yuyang (styled "Perfected Jade Yang of Embodied Mystery and Vast Salvation"). When he struck a mountain rock three times, the sound reverberated like thunder through the valley, causing massive boulders to split and fall, astonishing all witnesses. In the fourth year of the Zhenyou era (1216) under the Jin dynasty, Wenquan County magistrate Wendihan Guishou invited him to practice at Tianbao Temple. On the twenty-third day of the fourth month the following year, Master Wang told his disciples, "The host of immortals has come to receive me." After bathing, changing robes, burning incense, and paying homage to the ten directions, he achieved feathered ascension. His poetry collection, Cloud Radiance Anthology, survives to this day. In the first month of the sixth year of the Zhiyuan era (1269), the Yuan court posthumously honored him as "Perfected Jade Yang of Embodied Mystery and Vast Salvation."

The text also records several manifestations of his sanctity: During the Dragon Boat Festival in the first year of the Jin dynasty's Mingchang era (1190), Liu Zhi of Laiyang County sought Master Wang's help regarding childlessness. The master prophesied his lineage wouldn't end, and personally visited Liu's home on the fifteenth of the sixth month. When served ordinary wine, the master pointed to a hidden cache of fine liquor in the northwest corner of the house—indeed they found a jar of mulled wine. The master wrote a gatha on paper with the annotation "Four-Four Response to Truth." On the fourteenth of the fourth month the following year, Liu Zhi indeed fathered a son. The master explained "Response to Truth" referred to the descent and manifestation of Lü Dongbin (Perfected Chongyang).

Other recorded marvels include: curing Chi Chijin's chronic illness, reviving Pan Xin from death, lying unharmed in snow at Zhao Shi's gate, restoring a rooster's crow at Qiang Shen's home, playing chess in single-layered winter robes, and storing wine in bottomless vessels. When preaching, valleys would echo with thunderous responses; when drawing talismans (fulu), spirits would manifest. Detailed accounts appear in other biographies.

Regarding Master Hao Datong (styled "Vast Serenity"): Born on the third day of the first month in the third year of the Tianjuan era (1140) of Emperor Xizong's reign in Jin dynasty, he hailed from Ninghai, descended from an official family as cousin to Hao Chaolie. Orphaned young, he served his mother with exceptional filial piety. A divine being once appeared in his dreams to reveal the mysteries of the Zhouyi, granting him mastery of yin-yang arts, calendrics, and divination. Disdaining fame and fortune, he practiced virtue through divination. In the seventh year of the Dading era (1167) under Emperor Shizong, he formally began his spiritual cultivation.

When the Patriarch arrived in Ninghai, he recognized this disciple's extraordinary innate talent and profound spiritual foundation. Using the method of sitting back-to-back, he imparted enlightenment. The following evening at Chaoyuan Temple, the Patriarch transmitted two gathas to him, which he comprehended instantly—like hearing guidance after being lost for thousands of miles. This was because he had long accumulated awareness in the fundamentals of cultivation.

Their conversations flowed harmoniously, and their bond deepened over time. Eight years later, in the third month, the disciple followed the Patriarch to Yanzia Cave on Kunyu Mountain, formally requesting to become his student and seek the Dharma. The Patriarch bestowed upon him the Dharma name "Lin" and the Daoist name "Tianranzi" (Serene One). He also gave him his own tattered, sleeveless Daoist robe, saying, "Do not worry about the lack of sleeves—you will accomplish it yourself." This was, in fact, a veiled indication that he would transmit the lineage to him.

Regarding the origin of this Daoist name, he himself said it was obtained by chance while traveling through Fengxiang Road. During his cultivation in Wendeng, he often carried an earthenware bowl for alms. Half a year later, he accidentally broke it. The Patriarch gave him a new one and inscribed a poem on it:

"Shattering the true ash bowl,

Yet gaining the view of the mad wind.

Awaiting the remnants to be understood,

There is one who calls out to all."

In the autumn of the ninth year, his senior fellow disciples—Ma Yu, Tan Chuduan, Liu Chuxuan, and Qiu Chuji—followed the Patriarch westward, leaving him and Wang Yuyang at Mount Zha. Seeing that his cultivation lacked diligence, Yuyang urged him onward. Thus, he journeyed west to seek his four senior brothers. At the time, they were observing mourning by the Patriarch’s grave. After the mourning period ended, he wished to stay and practice with them, but upon hearing Tan Chuduan’s exhortation—"Do not always follow in others’ footsteps"—he departed the next day.

While in Qishan, he encountered a divine being who transmitted to him the essence of the Zhouyi (Book of Changes). In the fifteenth year, he sat in silent meditation beneath the Wozhou Bridge. Mischievous children piled bricks into a tower atop his head, yet he only cautioned them not to damage it, remaining unmoved. Even when the river flooded, he remained unharmed—persisting in this way for six years, a testament to his meditative stability. When Guo Changqing, the junior magistrate of Zhending, passed by, he dismounted to pay respects and offered generous gifts in hopes of an audience, but to no avail. He could only sigh in admiration before leaving.

In the twenty-second year, he expounded the Dao in Zhending, with hundreds traveling from afar to attend each lecture. He compiled his dialogues, poems, and commentaries on the Zhouyi Cantongqi (Triple Concordance of the Book of Changes) into diagrams, totaling over thirty thousand characters, which he edited into the Taigu Ji (Records of the Great Antiquity). Later, in Xianping, he befriended the recluse Wang Hui (styled Xianzuo), who often had a dozen or more followers. His divinations and predictions were remarkably accurate.

This records the miraculous deeds of two Daoist practitioners. The first was Hao Datong (styled Guangningzi), who demonstrated extraordinary prophetic abilities after becoming a disciple. Having mastered eighty to ninety percent of his master's teachings, his predictions proved invariably accurate. Many officials revered him as a divine being, eagerly seeking his instruction in secret methods. Once when he wished to illustrate the Book of Changes (Yijing), he suddenly demanded a brush. His disciple Fan Yuanxi mentioned that congee was ready, but Hao insisted it be brought immediately so he could capture his inspiration - proceeding to produce thirty diagrams in one sitting. He accurately foretold disasters including Hou Zizhen's household fire and Wang Zhenguo's prophetic dream, even predicting the outbreak of wars with precision. The official historian Zhang Bangzhi noted his ability to "startle people's eyes and ears," with disciples often recounting these marvels. At the Donghai Commandery, he underwent yu'hua (the Daoist term for immortal ascension, akin to death) on the last day of the twelfth lunar month in the first year of the Chongqing era at the Xiantian Temple in Ninghai, aged seventy-three. Remarkably, he had arranged his own funeral three years prior, which proceeded exactly as planned. In the first month of the sixth Zhiyuan year of the Yuan dynasty, the court posthumously honored him as "Perfected of Vast Tranquility and Profound Antiquity."

The second practitioner was He Dejin (styled Yuchanzi), from Ganquan in Gansu, who served in the prefectural office yet never took ill-gotten gains. He often discussed mystical Daoist principles with a certain priest. Once the priest brought an owl, remarking: "This strange bird has large eyes yet cannot recognize people" - a riddle He failed to comprehend. Soon after, the priest died suddenly from acute illness, and He arranged an elaborate funeral. Within a month, an elderly woman appeared, claiming: "The deceased priest was my son, and I have no one left." He gave her gold, silver, and fabrics. When she requested to see her son's face one last time, they opened the coffin to find the corpse vanished, leaving only the gifts He had given her. The old woman then disappeared as well. Profoundly awakened, He abandoned his official post for mountain cultivation. Later encountering an adept who transmitted the secret "Ninefold Reversion of Golden Liquid" neidan (internal alchemy) method, he attained the Dao on Zhongnan Mountain. After meeting Perfected Wang Chongyang, they became fellow practitioners, though his ultimate fate remains unknown.

There was also an ascetic named Li Lingyang - his original name lost - a taciturn Shaanxi native...

This recounts the stories of two Daoist cultivators. First is Master Ma Danyang, who was naturally serene and detached, with profound learning and a deep yearning for the immortal path. After receiving transmission of the "Great Elixir of Embracing Unity and Controlling Fire" cultivation method from an eminent master, he abandoned worldly life to practice diligently day and night. After years of arduous cultivation, he attained remarkable realization and formed a spiritual fellowship on Zhongnan Mountain with fellow adepts Bai Yuchan and Wang Chongyang. He once told Wang Chongyang: "You are destined to propagate the Dao teachings throughout the land, enlightening people everywhere—this is something beyond what we others can achieve."

During the Dading era of Emperor Shizong of Jin, when Wang Chongyang journeyed to Bianliang with four disciples, he sent poems to Ma Danyang and another adept named Li Gong. After Wang Chongyang attained the Dao and ascended, Ma Danyang continued cultivating with three disciples—Qiu Chuji, Liu Chuxuan, and Tan Chuduan. One day, two immortals had prepaid at an inn at Zhongnan Mountain's base, instructing: "Today four immortal guests—Qiu, Liu, Tan, and Ma—will arrive. Treat them well." Indeed, the four adepts came, and the innkeeper addressed them by name. Ma Danyang laughed and asked, "How did you know our names?" The innkeeper replied, "Immortals Li and He left these instructions earlier." The two immortals were then at Taiping Temple, where the four adepts went to pay respects after their meal. From then on, the Daoist community honored them as "Uncle Masters."

The other cultivator is Master Huangfu Tan, styled Lüdao. Little is known about his family background or origins, though some say he once dwelled in Linzi and Xiaqiu in Shandong. After obtaining the "Three Avoidances and Five Borrowings" cultivation method, he retreated to Mount Emei in Sichuan. One snowy night while walking, he suddenly heard someone call: "You possess the bone structure and demeanor of a Daoist—I must deliver you." Turning, he saw a Daoist reclining under a thatched eave who invited Huangfu Tan to sleep foot-to-foot with him. In his dream, Huangfu felt warm currents rising from his feet to suffuse his entire body like a spring breeze. At dawn, the Daoist straightened his robes to leave. When Huangfu pressed for his name, the man only said: "Seek me at Lingquan later." When Huangfu later visited Lingquan Temple, he recognized the man from that night as the Tang dynasty recluse Zhu Taozhui—the "Marvelous Penetration Adept"—upon seeing his portrait.

On another occasion, Huangfu Tan was traveling with another Daoist when they again encountered Marvelous Penetration Adept. The adept gave him a section of winter melon and some scallions, saying: "Take these to a tavern in town and wait for me." Following instructions, by evening the melon had transformed into a human head and the scallions into hair, while water stains on his clothes turned to blood.

The border guards arrested the Master and his companions together. The Master alone took responsibility for everything. At first he offered no explanation of his origins, but when dawn came and they prepared to escort him to the authorities, they discovered the melons and vegetables he carried remained perfectly fresh, and the bloodstains on his clothes had vanished. The astonished officials spoke kindly to him before letting him go.

Upon exiting, the Daoist adept Miaotong Zhenren ("Marvelous Penetration Perfected Person") was already waiting outside. Smiling, he said, "You are truly worthy of instruction." They then boiled melons and drank together, during which Miaotong transmitted to him the essential teachings of "emptying Kan and filling Li" (a Neidan alchemical term referring to harmonizing Yin and Yang). Later, taking him aboard a boat, Miaotong struck the water with his staff to demonstrate: the disturbed surface would ripple then return to calmness, repeating this several times before asking, "Do you understand?" The Master simply bowed in acknowledgment. Subsequently, he received the secret methods for cultivating both internal and external elixirs (Neidan referring to inner cultivation, Waidan to medicinal preparations).

From then on, the Master practiced cultivation wherever he went, never ceasing regardless of cold or heat, noise or solitude. He often sat in meditation without sleeping, until over time the outer ankles of both feet became smooth from constant sitting. One day, a pearl-like radiance appeared above his head, prompting him to sing: "The crimson sun rises over mountain peaks, new medicinal herbs sprout. I'd entrust my heart's matters to a jade zither, but few understand such music—if the strings break, who would listen?" Those with insight recognized this as an omen of his alchemical attainment.

Later he traveled widely to aid the world and save people. In the 27th year of Emperor Gaozong's Shaoxing reign (1157), Empress Dowager Xianren suffered from eye disease that left imperial physicians helpless. She dreamed of a yellow-robed Daoist (the Master) with long beard and large ears. When she asked if he could heal eyes, he affirmed. The Empress Dowager pledged: "If you cure my eyes, you shall be my teacher." Waking astonished, she informed Emperor Gaozong. When imperial decrees sought this healer, the Master was traveling south, calling himself an eye doctor. Governor Zhang Cheng of Lin'an, seeing the portrait, recognized the resemblance and had him brought from Jiankang.

At court, when the Emperor inquired about self-cultivation, the Master replied: "Your servant's self-cultivation resembles Your Majesty's governance—when the heart acts without falsehood, the body finds peace; when rulers practice Wuwei (non-action), the realm is well-ordered." The Emperor praised his wisdom. Next day presenting him to the Empress Dowager in Cining Hall, the Master performed Buqi therapy (a Daoist healing technique channeling one's vital Qi), whereupon her corneal opacity soon cleared. Recognizing her dream visitor, she joyfully called him "Teacher," a title adopted throughout the palace. When Consort Zhen, long afflicted with foot ailment, received his Qi treatment, she regained mobility. Before departing, the Master left a fan at court, saying: "Should urgent need arise..."

This passage records the miraculous deeds of a Daoist master and his dialogues with the emperor.

The master possessed a magical fan capable of curing fevers and chills. When malaria afflicted many in the palace, a breeze from his fan healed them all. Upon leaving the court, the imperial family offered him lavish gifts, but he accepted only fragrant tea and simple robes. Impressed by his virtue, the emperor specially bestowed imperial incense when the master traveled to the Zhangren Temple on Mount Qingcheng—a sacred Daoist site—to perform blessings. After completing the rituals, he also visited the Anjing Temple (formerly the residence of Miaotong Zhenren, the Wondrously Penetrating Perfected Being), where he burned incense, petitioned for the temple’s restoration, and composed inscriptions for the statue of Lingquan Zhenren (Spirit-Spring Perfected Being).

The following year, he arrived at the Xiandu Temple in Zhongzhou. Atop Mount Pingdu stood a giant cypress that had been struck dead by lightning two decades prior. After the master exhaled Qi (vital energy) and offered prayers, the withered tree miraculously revived within a month. Official Wang Congdao recorded this marvel in stone inscriptions.

The emperor repeatedly sent envoys to inquire after the master, expressing longing in his edicts: "You, Master, transcend worldly affairs, wandering freely amid mist and clouds. A year has passed since our parting, yet I often recall our discussions on the Dao. When shall we meet again?" He then invited the master to return to the palace.

Upon accepting the summons, the master was granted purple robes, black garments, and silk shoes. When the emperor sought the secrets of longevity, he replied: "A purified heart and restrained desires are paramount—control indulgence and excess. Reading ten thousand alchemical scriptures cannot compare to single-minded devotion to the Dao." The emperor marveled and honored him as "Zhenren" (Perfected Being).

Later, when questioned further on cultivation essentials, the master answered: "Immortals and Daoist adepts are not born with divine gifts—they refine their essence (Jing), Qi, and spirit (Shen) to attain perfection." Deeply moved, the emperor inscribed these words on a fan and returned it as a gift, along with Daoist classics like the Daode Jing, Huangting Jing (Scripture of the Yellow Court), and Yinfu Jing (Scripture of the Hidden Talisman). At the time, even Daoist priests and Buddhist monks from Suzhou were summoned to hear his teachings.

This passage records an anecdote from the Southern Song Dynasty concerning the interactions between Huangfu Zhenren (an honorific title for accomplished Daoist practitioners) and the imperial family. A Daoist monk once entered the palace and initially didn't recognize Huangfu Zhenren, offering only a simple greeting to the emperor. Yet upon seeing the Zhenren, he immediately prostrated himself in reverence. When the emperor offered him a seat, the monk explained that celestial hierarchy dictated different ranks among Daoist adepts—with the Zhenren being superior—so he dared not sit as an equal, reluctantly settling for sitting on the floor.

Later, when Huangfu Zhenren requested permission to return to his mountain retreat, the emperor was preparing for a grand suburban sacrificial ceremony. Persistent rain had caused great concern, but the Zhenren predicted clear skies ahead. He even composed a poem describing bright stars in the night sky and the moonlit beauty of the altar, foretelling national prosperity. That very night, the weather cleared as predicted. The emperor specially erected a tent for the Zhenren at the Jiahui Gate, offering incense, candles, and food served in imperial golden vessels.

Upon the emperor's return to the palace, the retired emperor (Taishang Huang) smiled and nodded upon seeing the Zhenren. That day, the emperor hosted a banquet where the Zhenren spontaneously composed verses expressing, "Each time graced by the celestial countenance's smile, all things bloom with spring vitality," which greatly pleased the ruler. Despite repeated imperial requests to stay, the Zhenren insisted on seclusion. The emperor eventually ordered a thatched hermitage built on Mount Lu for easier summons and personally painted the Zhenren's portrait with an inscription praising his "transcendent bearing between the brows, saving the world through Dao without counting years," comparing him to carefree clouds and wild cranes soaring beyond worldly concerns.

When the empress dowager (the emperor's mother) sought to donate gold for constructing the hermitage, the Zhenren firmly declined, stating, "This Daoist robe is my thatched hut." The empress dowager then secretly had gold placed on his bed, which the Zhenren immediately surrendered to the Lin'an prefectural government. After reaching Mount Lu, when the empress dowager sent more gold, he refused again. Eventually, the funds were entrusted to Jiangzhou authorities, partially used to conduct the Puitian Dajiao (the highest-grade Daoist blessing ritual) for the emperor and common people's welfare, with the remainder still returned by the Zhenren. Left with no choice, the empress dowager ordered officials to use these funds plus additional subsidies exclusively for building the Zhenren's cultivation quarters.

This eminent master established two manors on the northern and southern sides of the mountain—the Bronze Plate Manor to the north and the Osmanthus Manor to the south. He devoted all his annual income to hosting wandering Daoist practitioners. Later, he built a thatched hermitage at Lotus Cave specifically to accommodate these itinerant priests.

In the first year of the Longxing era (1163) under Emperor Xiaozong of Song, the retired Emperor Gaozong personally wrote him an invitation: "Since retreating to my secondary palace, I devote each day to nurturing my Shen (spirit). I long to witness your noble demeanor and receive your teachings on the Dao. May you journey here at your earliest convenience, that we might share moments of tranquil leisure." Upon his arrival, Gaozong received him at Kangshou Hall, arranged his lodging at the Western Meditation Quarters of Xianying Abbey by West Lake, and appointed Chancellor Cao Xun as his companion. After multiple banquets in his honor, when he later traveled to Mount Tiantai, miraculous lingzhi mushrooms sprouted in Kangshou Hall. Gaozong again dispatched the chancellor to convey imperial regards, gifting two hundred taels of aloeswood and personally inscribing a fan painted with lingzhi motifs.

In the first year of the Qiandao era (1165), while traveling to Mount Wudang, the retired emperor sent palace envoy Chen Qiu racing to Xiangyang with an imperial summons, followed by Chancellor Cao Xun meeting him en route. Arriving in Lin'an in February 1166, he was again lodged at Xianying Abbey. The next day he attended a palace banquet, and on the third day the retired emperor visited his residence, inviting him to cruise the lake on the imperial barge while admiring gardens. During frequent subsequent banquets where they discussed Neidan (internal alchemy) essentials, he received imperial gifts including Emperor Gaozong's handwritten Lingbao Duren Jing (Scripture of Salvation) and Empress Shousheng's transcribed Qingjing Miaojing (Marvelous Scripture of Purity and Stillness).

When Emperor Xiaozong first ascended the throne, he sought governance counsel. The master submitted a hundred-character memorial emphasizing prudent punishment, restrained desires, and governing through Yangsheng (nourishing life) principles. During an inner palace audience, they shared dozens of cups of wine, and the emperor bestowed rare imperial tea.

In 1167 (Qiandao 3), coinciding with the retired emperor's zodiac year, imperial prayers were planned for Mount Qianshan, Mount Lu, and Mount Qingcheng. Recognizing the master's spiritual sincerity capable of moving divine forces, the court entrusted him with delivering imperial incense from both palaces via royal barge to Jiujiang. While offering incense at Mount Qingcheng, a miraculous yellow dragon manifestation appeared.

Earlier during the Jingkang Incident (1127), when Chancellor Cao Xun carried Emperor Huizong's edict south from Yanjing but found no ferry at the Yellow River, he encountered the master at midnight by the riverbank. The master fashioned a reed raft for their crossing. After disembarking, when Cao nearly froze to death, the master kindled a reed fire to revive him.

This Master Song refused to reveal his name, saying only that since you (referring to the biography's subject) were a high-ranking official working for the nation's stability, he had come specifically to guide you. Upon parting, he predicted you would reunite in Qiantang thirty years later. Later, when summoned to court, you indeed encountered this true master again. Recalling their earlier agreement, both reminisced about the past, and you were moved to tears, treating him with the respect due a teacher.

In his parting verses, the true master mentioned "sighing over the kindness received when crossing the Yellow River alone in early years"—this alluded to their karmic connection from past lives. The retired emperor, aware of this bond, always arranged for you to accompany him during imperial audiences and banquets. You built a pavilion to treasure the imperial calligraphy bestowed upon you, and the retired emperor personally inscribed its plaque reading "Shaoxing's Pavilion of Illuminated Culture," also ordering two chancellors to compose commemorative texts.

Earlier, while practicing asceticism in a thatched hut on Mount Lu, the growing community of Daoist practitioners faced great inconvenience fetching water from mountain streams. One day, you dug beside the hut with a spade, and before reaching two feet deep, sweet spring water gushed from a stone crevice—never drying even during severe droughts. When you later mentioned this during an audience, Empress Shousheng, who was present, marveled: "Wherever the master dwells, divine protection surely follows." The retired emperor then bestowed the imperial inscription "Divine Spring." In the ninth year of the Qiandao era, he further granted a gate plaque reading "Hermitage of Purity and Emptiness," with annual imperial decrees assigning Daoists to tend its incense.

You were summoned to court four times in total. After the retired emperor moved to Deshou Palace, his favor increased further, with every banquet featuring imperial wines and delicacies. However, after returning from Mount Qingcheng, you declined all court audiences, maintaining only correspondence with Deshou Palace. Though palace envoys repeatedly came with summons, you politely declined them all.

In autumn of the fifth year of the Chunxi era, you suddenly announced an impending journey requiring farewell to the retired emperor. Yet as preparations concluded, the departure was postponed. On the twenty-third day of the ninth month, you dictated a memorial to the throne through your disciples and sent farewell letters to close scholar-officials, monks, and Daoist friends. At dawn the next day, after ritual bathing and changing clothes, you gathered everyone at noon for incense burning. Presenting the imperial robes to your disciples, you said: "My spirit shall wander the realm of Great Emptiness. These imperial gifts shall remain as mountain-guarding treasures—guard this Daoist sanctuary well."

This account recounts the miraculous deeds of two Daoist practitioners.

The first practitioner's passing was extraordinary. He solemnly transmitted his Daoist methods to his disciples, instructing them to safeguard the sacred implements and never violate his teachings. After saying, "The Dao does not fail those who follow it—strive diligently and treasure it well," he folded his hands, let his feet hang down, and peacefully entered quiescence while seated on a rope bed. Remarkably, even three days after his death, his body remained upright and unblemished, his complexion ruddy and radiant, his beard and hair dark and lustrous. When placed in the coffin, his body was still supple and warm. His disciples, including Cao Mishen and Xie Shouhao—twenty-four in total—followed his instructions and buried him on the left side of the hermitage on the Ren-Chen day of the twelfth lunar month. While digging the grave, several zhang deep, they discovered a white toad and five-colored soil, as well as an ancient stele inscribed with the characters "Leng Cui Ling Zhou" ("Cold Jade Piercing the Boat"). That night, celestial lanterns illuminated the sky until dawn. Over two thousand people attended the funeral, and during the burial, cranes circled above, departing only after the ceremony concluded.

The second practitioner was Luo Yan, known as "Luo Barefoot," a native of Langzhong in Sichuan. In his youth, he encountered a transcendent being who took him away to cultivate, and upon returning, he attained enlightenment. During Emperor Huizong's Xuanhe era, the imperial court honored him with the title "Recluse of Tranquil Response." When Lord Zhang Wei served as military commissioner in Shaanxi and Sichuan, he invited Luo Yan to the army camp. At the time, Jin forces were fiercely attacking Feng Pass, and General Wu Jie led the resistance. Casualties were heavy on both sides, yet the Jin troops refused to retreat. Deeply troubled, Lord Zhang sought Luo Yan's counsel. Luo Yan reassured him, "My lord, do not worry—tomorrow the enemy will withdraw on their own. If this does not come to pass, I willingly accept military punishment." The next day, the Jin forces indeed retreated, and from then on, Lord Zhang held Luo Yan in the highest esteem, repeatedly petitioning the court to grant him the title "Master of Supreme Harmony and Profound Serenity."

Luo Yan often traveled to Hanzhou, always staying at the home of Wang Zhixing, a court official. Three generations of Wang's family had met him and treated him with reverence. Luo Yan, in turn, showed deep respect to Wang and his wife, addressing them as his parents from a past life. In the sixth year of Emperor Gaozong's Shaoxing era (the Bing-Chen year), a severe famine struck Sichuan. Wang Zhixing purchased a beautiful woman from among the refugees to take as a concubine. When Luo Yan saw her, he was startled: "How can this person be in your household? Keeping her will bring great misfortune—I must remove her for you." He ordered several dou of water to be boiled and fetched a basket of stove ashes. The woman was made to stand before him, her head covered with cloth, as he poured the boiling water over the ashes. Smoke billowed up, and the woman collapsed, revealing nothing but a pile of dried bones. Luo Yan asked, "When she arrived, was there a female broker? Where is she now?" Upon learning her whereabouts, he immediately sent someone to summon her.

This account records several miraculous deeds of Daoist master Luo Gongyuan. He once covered a pile of dried bones with his headscarf, and astonishingly, the bones restored their human form, moving and behaving exactly as in life. Later, he handed this reanimated figure to a merchant in exchange for payment.

When Luo's cousin Luo Zhiju passed the imperial examinations and returned home, Gongyuan presented him with a sealed scroll, advising: "Open this only when facing adversity." Three days later, Zhiju received news of his mother's death. Upon opening the scroll, he found depicted: a green-robed official riding ahead, followed by congratulatory guests in front, with coffin-bearers and mourning figures in white bringing up the rear.

While at Guangdu's Longhua Temple (the ancestral shrine of the Yuwen family), Luo Gongyuan was conversing with the abbot when he suddenly remarked: "The Fangs have arrived." When the startled abbot asked where, he replied: "They've entered the ancestral hall." The next day brought confirmation—a letter from Yuwen Shizhong reported his wife Madame Fang had died the previous day.

Once lodging with the Chen family in Yangzhou, Luo rushed back from a nighttime toilet visit exclaiming: "How strange! I just saw four white-clad figures climbing into the vegetable garden." Though the terrified family panicked, he reassured them: "This doesn't concern you—all will be clear by morning." At dawn, servants indeed reported the birth of four lambs.

In the thirtieth year of Shaoxing reign, Luo fell ill at Yanling and sent word requesting Judicial Commissioner Li Zhi of Wenjiang fetch him. Li dispatched servants, and upon recovery Luo immediately departed, specifically instructing: "The left Jintang route is shorter and smoother, but I won't take it. Detour through Guanghan or western roads instead—mind you don't err." The servants feigned compliance but secretly took the ancient town route. Upon reaching Wenjiang, Luo promptly died. Sichuan locals widely believed he had lived 170-180 years.

The Daoist Master Sa, named Shoujian, was said to be from Nanhua (though some accounts claim he hailed from Xihe) and referred to himself as the "Hermit Sa of Fenyang." From childhood, he possessed a compassionate heart dedicated to helping others. He once studied medicine, but after mistakenly prescribing medicine that led to a patient's death, he abandoned the practice. Hearing of the profound Daoist arts of the 30th Celestial Master (Tianshi) Zhang Xujing—leader of the Celestial Master tradition—as well as the two high-ranking Daoist adepts Lin Lingsu and Wang Wenqing, he resolved to seek their teachings.

Setting out from Shu (modern Sichuan), Sa Shoujian exhausted his travel funds upon reaching Shaanxi. As he sat despondently on a rock, three Daoist masters suddenly appeared. When Sa inquired about the distance to Xinzhou (present-day Shangrao, Jiangxi) and revealed his intention to study under Celestial Master Xujing, they informed him the master had already "ascended in broad daylight" (a Daoist term for the passing of an enlightened being). Just as Sa lamented his misfortune, one of the masters said: "The current Celestial Master's arts are equally profound. As I share a friendship with him, I shall write you a letter of introduction. First, let me teach you a minor technique for sustenance." He transmitted the "Date Chanting Art"—by reciting mantras over a jujube, it could be sold for seven coins. Ten charmed dates per day would yield seventy coins, sufficient for daily needs.

The second master gifted him a palm-leaf fan, saying: "When you encounter the sick, fan them with this to cure their ailments." The third master taught him Thunder Magic (Leifa), the Daoist art of summoning wind and rain while exorcising evil. Sa mastered all these techniques with remarkable efficacy. Though he chanted over a hundred dates daily, he kept only seventy coins for himself, distributing the surplus to the poor.

Upon reaching Xinzhou and presenting the letter to the Celestial Master, the household broke into tears—the missive was in the handwriting of the deceased 30th Celestial Master, stating: "Having met Sa with Adepts Lin and Wang, we each transmitted one art to him. You must teach him all that I left unfinished." From then on, Sa's mastery of Daoist arts deepened profoundly.

Once while lodging temporarily at a City God temple, the local prefect dreamed of the deity complaining: "Master Sa's presence here disturbs my peace—please see him off properly." The prefect subsequently expelled Sa from the temple. Miles away, Sa encountered villagers carrying a pig as temple offering. Handing them incense, he instructed: "After fulfilling your vow, burn this in the temple censer for me." When they complied, a thunderclap struck—divine fire consumed the City God temple without spreading to nearby homes.

This passage recounts the stories of two Daoist immortals:

Master Sa (Sa Shoujian) once needed to cross a river three years after an incident, but finding no ferryman, he rowed the boat himself and left three copper coins as payment. While washing his hands, he noticed a figure standing in the water wearing an iron crown, red robes, and holding a jade axe. When Master Sa demanded his identity, the figure revealed himself as Wang Shan, the City God of a certain region. He explained that after Master Sa had burned down his temple years prior, leaving his 300 family members homeless, he had appealed to the Jade Emperor. The emperor granted him the jade axe to follow Master Sa for three years, with authority to execute him first and report later if he violated celestial laws. However, after observing that Master Sa even paid for ferry services without fault, Wang Shan voluntarily became his lieutenant. Later, Master Sa petitioned the Jade Emperor to formally appoint Wang Shan as his guardian deity. Master Sa left warning verses for cultivators, emphasizing the importance of maintaining precepts and knowing one's place, before achieving seated liberation in Fujian.

Zhao Mayi was a Tang dynasty recluse who fled chaos by retreating to Zhongnan Mountain, earning his name ("Hemp-Clad Zhao") from his coarse clothing. While working for Daoist practitioners there, he encountered an immortal opportunity. During the Song dynasty's Jianyan era, he came to Qingcheng Mountain and later resided at Chengdu's Yuju Temple (a Daoist monastery), living in a hut made of rough mats. Though emaciated in appearance, his spirit shone brilliantly. He often gathered upright plants during the day only to lay them horizontally at night—bizarre behavior matched by his complete abstinence from food and drink. When offered wine or tea, he would either refuse or pass the remainder to others, who found it mysteriously delicious. His cultivation methods appeared simple yet concealed profound meaning.

Liu Juzhong was a recluse during the Northern Song Dynasty. In his youth, he secluded himself atop the most precipitous peak of Mount Song, dwelling in a hermitage called "Crane-Control Hut." Initially, he had two companions in cultivation, but because gathering provisions required perilous daily climbs using vines, both eventually abandoned the practice—only Liu persisted for twenty years. Later, due to wartime chaos, he moved south. During Emperor Gaozong's Shaoxing reign period, he was summoned to the imperial court and granted the honorary title "Recluse of Profound Serenity."

He recounted marvelous occurrences at Mount Song: the mountaintop had a hundred-acre plateau where hundreds of giant lizards, three to four feet long, would gather to drink. They would hold water in their mouths and then expel it, forming the droplets into pellet-like spheres. One day after thunderclaps, these water spheres suddenly vanished, and the next day hailstones fell at the mountain's base. He also once heard an elderly man's recitation echoing between stone cliffs. When those cliffs later collapsed, they revealed numerous extraordinary texts (containing works on Yin-Yang divination, alchemical arts, etc.). Liu selected only a few complete volumes and burned the rest. In his later years, he resided by East Lake and was said to have lived over a century.

Qiao Ding, styled Tianshou, was a native of Lewen County in Fuzhou. A master of the "Book of Changes," he cultivated the Dao in seclusion at Damian Mountain in Qingcheng. During Emperor Gaozong's Jianyan reign period...

The Story of Yao Pingzhong:

Yao Pingzhong (courtesy name Xiyan) was originally a Song dynasty general. During the Jingkang period (Emperor Qinzong's reign), he led a suicide squad in a failed night raid on enemy camps, then fled on a mule to become a recluse in Qingcheng Mountain. When Emperor Gaozong offered him high office during the Jianyan era, he consistently refused. By the Chunxi period of Emperor Xiaozong's reign (around 1174-1175), eyewitnesses at Zhangren Temple reported seeing the nearly ninety-year-old hermit with floor-length beard, excelling in cursive calligraphy - by then already rumored to have achieved immortality through cultivation.

The Legend of Cui Yu:

Cui Yu from Tangzhou served as a minor official in the capital during his youth. After retirement, he devoted himself to Daoist practice, adopting the sobriquet "Purple Mist." During Emperor Gaozong's Shaoxing era (1131-1162), travelers at Luofu Mountain noted his elderly appearance yet rosy complexion and rectangular pupils. A heavy drinker, his drunken songs contained uncannily accurate prophecies. Later settling in Dongguan, he once instructed priests at Shangqing Temple to perform a Zhaijiao (purification ritual). Afterward, drinking alone in the western chamber, he claimed to be feasting with immortals Zhongli Quan, Lü Dongbin, and Chen Tuan. When the wine was cleared, he sat upright and passed away. During cremation, a foot-long butterfly emerged from the flames, while witnesses simultaneously reported seeing him crossing Liuhua Ferry eastward - said to be returning to Luofu Mountain.

The Miraculous Liu Haoran:

During the Shaoxing era, Chancellor Yu Yunwen summoned the famously devout Daoist Liu Haoran to perform life-extending rituals for his dying father. After an all-night Keyi (liturgy), Liu reported: "In the celestial court, I saw the memorial stating 'May my lifespan be reduced to prolong my father's.' The Jade Emperor declared Yu's exceptional filial piety merited future chancellorship." Though Yu's father eventually died, eighteen years later Yu indeed became chancellor - fulfilling the prophecy.

Duan Dezhen was a native of Wanzai in Yuanzhou, a man of modest learning with an inherently simple and cautious nature. He never engaged in disputes with others, yet would invariably stand up against injustice. During the Jianyan era of Emperor Gaozong of Southern Song when banditry ran rampant, all forty members of the Duan family were captured. Alone, he carried money to ransom them. Moved by his righteous character, the bandits released everyone. In the fifth year of Shaoxing when severe drought struck the southeast and rice prices soared, he opened his family granary to sell grain at fair prices, additionally preparing congee to relieve the starving—countless lives were thus saved. Later, he suddenly grew weary of worldly affairs and retired to a thatched hut in Yantian Mountain, often writing the characters "tǎn dàng" (open and candid) on his walls. One day he gathered relatives to bid farewell, declaring the Heavenly Emperor would soon summon him to ascend. None believed him. Days later, the sudden sound of bells was heard as he rose upon clouds and departed. Villagers rushing to his dwelling found only worn clothing left behind. When some proposed reporting this to the court, local officials prevented it.

Rao Tingzhi, styled Chaobi, was a native of Nancheng in Jianchang who passed the imperial examinations—a man of bold character and moral integrity. In the seventh year of Shaoxing while passing through Wuchang, he encountered an extraordinary being and thereafter lived apart from wives and concubines, cultivating purity like a Daoist practitioner. During midnight of the Mid-Autumn Festival while wandering Yellow Crane Tower, he received esoteric methods from an immortal. Unable to follow due to lingering worldly ties, he composed poetry recording the event. His verses depicted moonlit river scenery while expressing both yearning for immortal destiny and resignation to mortal entanglements. Two years later when Jin troops invaded south, he perished defending Dengzhou as its vice-prefect (tongpan). His deeds were later recorded in official histories.

(Note: The term "xiāo rán" describes a state of transcendent ease; "sūn xiá yù fēng" refers to the immortal lifestyle of consuming mists and riding winds; "Lü Ao" is the name of a legendary transcendent; "Penglai" denotes the realm of immortals. "Tongpan" was a deputy administrative position in Song dynasty prefectures.)

When Su Xiang's coffin was transported back to his hometown, the pallbearers found it unusually light, yet no one dared open it to check. Everyone believed he had achieved liberation from the corpse and ascended as an immortal.

Su Xiang, styled Yangzhi, was a native of Danyang who moved in his later years to Maji Mountain by Lake Tai in Runzhou. In the fourteenth year of the Shaoxing era (1144) of the Southern Song dynasty, during the eleventh month, he fell ill from excessive drinking. A village boy named Xu Xingzhe came with a name card announcing a visitor calling himself Jiang Xuanzan. The card read "Jiang Guanchao, Daoist of Eternal Life from Water Curtain Cave on Luofu Mountain in Huizhou," with couplets on either side: "Wealth and honor are easily met, days and months pass quickly / What's truly hard to find in this world is eternal life." Su Xiang greatly admired these lines and struggled to rise and greet the guest.

The visitor said: "The Perfected Huang of Luofu Mountain (note: Perfected Huang was a Huizhou prefect during the Jin dynasty who abandoned his official post to cultivate at Water Curtain Cave) observed your indifference to worldly fame and fortune, and has recorded your name in the register of immortals. He specifically sent me to deliver an elixir to you." At eighty years old, Su replied: "I've never met Perfected Huang in my life. Moreover, my body is already decrepit—what use have I for an elixir?" The guest explained: "This is no ordinary medicine, but refined from Perfected Huang's own vital Qi (energy). When taking it, you need have no reservations."

Su Xiang noted the visitor's splendid attire resembling a wealthy young noble, yet his coarse speech lacked refinement. Disgusted, Su wanted to dismiss him: "Even so, I don't desire it. I'm old and ill—let my sons entertain you instead." The guest persisted: "I came solely for you. If you won't accept the elixir, I'll take it back. But the journey is long—may I stay tonight? If it's clear tomorrow I'll leave at dawn; if rainy I'll linger a few days."

Reluctantly, Su arranged lodging at the Pine and Chrysanthemum Villa. After a prolonged drought, heavy rain suddenly fell during the fifth watch (3-5 am). Remembering the guest's words, Su regretted his earlier attitude and hastily prepared wine to receive him properly. During the banquet, Su asked: "Might I see this elixir?" Pleased, the guest produced from his waist a small case containing a yellow-purple pellet no larger than a bean, not properly pill-shaped. He instructed: "Only take it when gravely ill to be effective. For ordinary ailments, simply concentrate on its power reaching the afflicted area for recovery. Those who ingest it may ascend to immortality—if worldly ties remain, they'll gain twelve extra years, becoming celestial officials after natural death."

As they drank, a servant led a donkey past. The guest pointed at it saying: "That donkey once..."

This passage records the miraculous deeds of two Daoist practitioners.

First is the story of Master Jiang (also known as the Yellow Perfected Being): He possessed the extraordinary ability to make donkeys laugh and could conjure salt from bamboo hats to feed them. Once, he commissioned a portrait from painter Su, describing himself as wearing a yellow Daoist robe with a black sash, qin shoes, holding crystal prayer beads, and carrying a jade ladle at his right waist. When he returned five years later as promised, his appearance had completely transformed. Later, when painter Su fell gravely ill and neared death, he miraculously recovered after taking the elixir Jiang left behind. Two decades later, Su wrote a letter saying immortals from Mount Luofu had summoned him. On New Year's Day, while bidding farewell to fellow practitioners, he suddenly exclaimed "The Yellow Perfected Being has come" and passed away standing upright—a sign of ascension.

Next is the account of Feng Guanguo: A native of Shaowu, Fujian, he displayed exceptional intelligence from childhood. As an adult, weary of worldly affairs, he left home to wander. Eventually encountering an extraordinary master who taught him daoyin techniques (a system of breathing and physical exercises for health) and the Neidan (internal alchemy) method of cultivating Jing (essence), Qi (vital energy), and Shen (spirit). This text primarily documents the origins of his Daoist cultivation.

Mount Luofu mentioned herein is a famous Daoist sacred mountain, while Mount Mao serves as the ancestral seat of the Shangqing tradition—both frequently described as abodes of immortals in Daoist literature. The narrative elements of elixirs restoring life and foreknowing one's time of death are classic manifestations of supernatural abilities attributed to realized adepts in Daoist texts.

This Daoist master was profoundly versed in the arcane principles of astronomy, geography, human nature, and fortune, yet claimed he had never formally studied them. Concealing his true identity, he called himself "The Daoist Without Boundaries" (meaning a Daoist unconstrained by worldly rules). He lived in Yichun for two years, sustaining himself through his mastery of Daoist arts. His predictions about people's fortunes and the transformations of Yin-Yang all came true. Some mocked him for his constant drunkenness and eccentric behavior, but he never took offense, responding with a poem:

"Roaming four hundred lands through the mortal dust,

How many moonlit breezes have been my friends.

You laugh at my ragged ascetic guise—

Our paths differ like wind and oxen, never to blend."

He also wrote another poem expressing his sentiments:

"Downcast in this dusty world, I settle where I may,

Hiding profound mysteries as a carefree immortal.

Dragons and serpents dance freely beneath my brush,

While sun and moon hang eternal in my gourd.

Borrowing human form to blend with the mundane,

I pass the fleeting years with only wine in hand.

Where does my secret cultivation lead?

With a laugh, I point to Yingzhou—back to the cavern heavens."

Most of his poetry transcended worldly concerns, making it difficult for ordinary people to comprehend.

In Matang, Shanggao County, Rui Prefecture, there was a man named Li Xuanqing. One evening, he instructed his gatekeeper, Huang Juan: "Tomorrow before dawn, you must rise early and observe any activity outside the gate." The next morning, when the gate was opened, they found a drunken Daoist sprawled on a bench outside, sound asleep and impossible to rouse. Upon learning of this, Li Xuanqing had the Daoist carried into his study to rest and prepared washing supplies for him. When the Daoist awoke and was asked about his name and origins, he refused to answer, only demanding more wine. They gave him a large cup, yet no matter how much he drank, he remained unsatisfied. He then asked for food, eating endlessly without ever feeling full.

At the time, Li Xuanqing's late wife, Lady Tang, had just been buried, and the newly built hermitage still lacked a resident priest. He took the Daoist to see the hermitage, and the Daoist gladly agreed to stay. Li Xuanqing provided rice, charcoal, and other necessities. Three days later, when he checked again, he found the provisions untouched—even the initial fire starter remained unused. When questioned, the Daoist simply said, "I was full the other day." He only complained of cold at night and requested a paper quilt for warmth. The next day, when Li Xuanqing returned, he found the paper quilt torn into four pieces, tied to the bedposts with green reeds. Asked why, the Daoist explained, "The cold rises from below." Later, while drinking, the Daoist suddenly recited a verse:

"East, west, north, south—all are my home,

I know this life belongs to mist and glow.

Only because I cling to the wine in my cup..."

This passage recounts the legendary tale of Daoist master Feng Dian.

Though possessing remarkable poetic talent, Feng Dian often engaged in petty tricks like a street magician selling medicines, and was particularly fond of drinking to the point of madness. Thus, people regarded him as an ordinary eccentric. Over time, everyone simply knew him by his surname Feng and called him "Mad Feng" (Feng Dian).

One day, when several sons of Dao Xuanqing went to offer sacrifices at the hermitage, they found no trace of the Daoist. Instead, they witnessed radiant clouds suffusing the burial grounds. Looking up, they saw the master seated atop a tree, facing the sky as he exhaled, sending forth beams of light. Some said he was absorbing solar essence (taiyang jinghua). Feng Dian had dwelled in the hermitage for eighteen years, often joking with Dao Xuanqing's sons. Sometimes his speech turned crude, and at other times he would drunkenly collapse on his mat, losing control of his bodily functions—behavior that greatly disgusted the community.

One evening, while several young men were drinking with courtesans, the drunken Feng Dian suddenly burst in with outrageous conduct. The crowd teased him by locking him upstairs with a maidservant. Come morning, the Daoist had vanished. The maid recounted how after being locked in, the entire building had grown as hot as a furnace until midnight when it cooled, and she'd heard celestial music in the air. On the beams they discovered inscribed verses: "Dragons rest not in common ditches, nor phoenixes perch on random trees. Say not that men lack paths to tread—beyond azure skies immortal ladders lead."

The next day, servant Huang Juan encountered Feng Dian at Yuanzhou market. The master complained about last night's excessive mockery, saying he'd already departed. By noon, word spread through the city that a Daoist had achieved sitting liberation (zuohua) beneath Yichun Terrace. Huang Juan went to verify—it was indeed Feng Dian. This occurred on the 14th day of the 3rd lunar month in the 32nd year of Emperor Gaozong's Shaoxing reign (1162 CE).

Prior to this, Feng Dian had bid farewell to all acquaintances with parting poems. Seated upright, he chanted his final gatha before passing: "No fixed abode marked my days, / Following truth in ragged ways. / Drunken stupor—my career, / Heaven and earth—my coffin near." At the time, Li Guanmin—magistrate of Yuanzhou and Feng Dian's maternal uncle—confirmed his identity. The event occurred during Li's tenure in Yizhen.

This passage recounts the stories of two Daoist practitioners.

The first story is about Feng Guanguo (Daoist name Xuanqing). After passing the provincial examination at eighteen, he left home to travel far away, and his family erected a statue of him at the Zhiping Palace east of the city. Later, when his son Deqian came to see the statue, he said to it, "How foolish this Daoist is," before walking away. Strangely, the statue suddenly turned its head to look back, and to this day, it remains in that posture, gazing to the left. Feng Guanguo’s master was the Daoist Wang Meng, and his fellow practitioner was Daoist Fang Qi, with whom he exchanged many poems.

The second story is about Zhao Suoshou ("Shrinking-Hands Zhao"). A native of Puzhou, he was sent by his parents in his youth to Chengdu to buy books, but along the way, he met a wandering ascetic and left home to roam the world. By the end of Emperor Gaozong of Song’s Shaoxing era, he was already over a hundred years old. He frequented the regions of Pengzhou and Hanzhou, always walking with his hands tucked into his sleeves, hence his nickname. When eating, he would finish whatever was given to him, whether little or much, and when drinking, he would accept anything from a single cup to a hundred without refusal. Sometimes he went an entire day without food or drink yet remained perfectly content. Once, while drunk, he spoke of Wen Yanbo’s journey into Shu, but when asked about it later, he claimed to know nothing of the matter. Huang Zhongbing’s family kept a portrait of him, and the Chengdu scholar Fang Wei inscribed it with the words: "His nourishment of Qi (vital energy) resembles technique; his discourse on the Dao resembles Chan (Zen)." Zhao Suoshou laughed upon seeing this and said, "How can nourishing Qi be called mere technique? Chan and the Dao are originally one." He then playfully added a few lines of his own and composed a self-praising poem declaring himself a carefree Daoist.

Later, when Yuan Zhongju of Mianzhu, recovering from a long illness, encountered Zhao Suoshou, he invited him to drink and asked about his condition. Instead of answering directly, Zhao Suoshou sang a lyric describing his three extraordinary houses: pillars made of eight mountains, walls of four seas, and a roof of all phenomena in the universe. The song contained profound hidden meanings, comprehensible only to those of the same path.

This passage recounts the miraculous deeds of two Daoist practitioners.

First is the story of Lü Dongbin (one of the Eight Immortals of Daoism). After cultivating for many years in the state of "clear sky without leakage" (a meditative achievement), he attained complete merit and virtue, subduing both the fire dragon and fierce tiger to become an earthbound immortal. He once composed a song expressing his cultivation insights: "Better to abandon a house than let the mind be disturbed by external influences. Seek a steady path of practice without ostentation. Know how to seize the moment and remain vigilant in danger. Only by penetrating the Mysterious Pass (a crucial stage in cultivation) can one ascend the cloud ladder to heaven." After singing, he drank several cups of wine and departed. Later, during the ritual celebration of Master Wei Zhen's birthday in the first lunar month, Lü Dongbin lodged at the Xie family home. At dawn, he walked directly to the small temple across the way and entered the state of zuohua (a special death posture of accomplished practitioners) before a crowd of onlookers. After cremation, his bones appeared linked like chains, proving his attainment of an immortal body.

The other practitioner was Kou Zilong, a Daoist priest from Mount Qingcheng. While making a pilgrimage to Magu Cave (legendary retreat of the female immortal Magu) thirty li away, he encountered several village women washing radishes by a stream. One woman smiled and said Magu wasn't present that day, offering him a radish. Initially skeptical that village women would know Magu, Kou suddenly attained enlightenment after eating the radish. Turning back, he found the women had vanished. Thereafter, his spirit became clear and vigorous. Though advanced in years, he remained free from illness. When presiding over zhaijiao (Daoist purification rituals), he called himself "Minister of the Fire Ministry." He lived to one hundred years before achieving yuhua (the Daoist term for an immortal's death, meaning "feathered transformation") during the Longxing era of Emperor Xiaozong of Song.

The text concludes by mentioning Fu Deyi (courtesy names Ningdao and Qixian), a native of Xin'gan in Qingjiang, though his specific deeds are not detailed.

This passage records the legendary experiences of Daoist Master Fu, a practitioner of Daoist cultivation. Both his parents revered Daoist arts, and upon hearing that the altar at Yang Huguo Mountain housed the miraculous manifestations of Immortal Master Liu (an accomplished adept), they relocated to dwell at the mountain's base. In the ninth month of 1115 AD (the fifth year of Emperor Huizong's Zhenghe era in the Song Dynasty), their home was suddenly enveloped in crimson light, and the very next day, this Daoist master was born. Exceptionally intelligent from childhood, he lost both parents at eleven and was kindly adopted by Magistrate Yan of the county.

On his birthday that same year, while paying respects to Immortal Master Liu, he encountered six Daoist adepts playing chess and drinking wine atop a giant boulder amidst bamboo groves on the mountainside during his return journey. Though he wished to approach, he found no path—until an elder guided him to the stone. The old man sternly admonished him, "You must not drink wine," giving him only a single hawthorn berry. Finding the berry unbearably bitter, he discarded it on his way home. When his family found him the next day after his prolonged absence, they followed him back to the site, only to discover wild grass where the adepts had been. At dusk, the discarded berry suddenly emitted crimson light. Though the crowd took it for treasure, the glow vanished instantly, leaving behind an extraordinary fragrance.

Retrieving and eating the berry despite its intensified bitterness, the Daoist master was suddenly filled with radiant vitality, finding himself able to walk with extraordinary swiftness and gaining prescient knowledge of fortune and misfortune. Though dwelling ten li from town, he could make ten round trips in a single day, behaving with ecstatic abandon—sometimes adorning his hair with flowers, other times lying drunk on bridge railings. When local troublemakers poisoned his wine and pushed him off the county bridge, he floated two li downstream before emerging unscathed, laughing at his assailants: "Why play such jokes?" Only then did people recognize his extraordinary nature, and subsequent tests repeatedly confirmed his divine abilities.

At the age of eighteen, Fu Xian was suddenly inspired to wander the land. Clad in a coir raincoat and bamboo hat, carrying a gourd satchel, he traveled through the sacred mountains and blessed lands of Huguang, Huai, and Zhe regions. Sometimes he dwelled alone in mountain caves, other times he slept in abandoned temples—his behavior utterly unfettered. In Xingan County, people called him "the Mad Scholar," yet his predictions of fortune and misfortune always came true, astonishing even the scholar-officials.

When Zhang Jun (Duke of Wei) served as Military Commissioner of Jiankang, he summoned Fu Xian for conversation and thereafter regarded him with special esteem. Chancellor Shi Hao (Duke Shi) once wrote of him: "Drunk he's muddled, sober he's foolish—who in this world understands this mad Daoist?" Later he composed another poem calling Fu Xian an "earthbound immortal." Years before becoming chancellor, Shi Hao had met Fu Xian at a banquet where the Daoist publicly predicted the exact year and month Shi would become chancellor—a prophecy that later proved accurate.

Once in a drunken state, Fu Xian barged barefoot into the chancellor's residence, donned the official boots, and paraded about waving a ceremonial tablet. When Shi Hao asked what he wanted, Fu Xian requested a crane-feather robe (Daoist ritual garment). Coincidentally, Yang He (Magistrate Yang) arrived for a visit, and Shi Hao recommended Fu Xian to him. That night Yang dreamed of an extraordinary man, and upon meeting Fu Xian the next day—who perfectly matched the dream figure—immediately bestowed upon him Daoist robes and ordination certificates, appointing him to oversee the Cuqing Temple.

Later, Fu Xian suddenly presented his certificates to Yang He, declaring: "This wild crane and idle cloud cannot endure constraints—I take my leave." Yang laughed heartily and wrote to the temple instructing them to treat him as a "free-roaming practitioner" (sanren), delivering fine wine monthly. Before long Fu Xian drifted away again. Though officials pursued him with carriages and gifts, he accepted nothing, returning directly to Changqing Temple.

The governor of Jiangzhou (modern Jiujiang, Jiangxi), Lord Wu, had long heard of this Daoist master's reputation. Upon meeting him, he was overjoyed and his entire family received the master with the reverence due a teacher. However, the master had no wish to stay long, so Lord Wu insisted on retaining him as deputy at the Chengtian Temple on Yusi Mountain—though this was not the master's preference. Before long, he was invited to oversee the Chongzhen Temple on Gezao Mountain.

Within less than a month, the renowned Daoist Master Zhu invited him to take charge of the Wanlong Wanshou Temple. Later, when Scholar Shen of the Xianmo Pavilion governed Yuzhang (modern Nanchang), together with Transport Commissioner Lord Lu and Scholar Ren of the Baowen Pavilion, they reassigned him to oversee the Tiezhu Yanzhen Temple. In the ninth year of Emperor Xiaozong’s Qiandao reign (1173), the great Neo-Confucian scholar Zhu Xi inscribed a plaque for him with the characters "Cloud Hermitage" and composed a poem in his honor:

"Everywhere people speak of Fu the Ecstatic,

Meeting him feels like lives ago.

He could tilt the Milky Way with the Northern Dipper,

And become the second immortal in the Dragon Palace."

After this, luminaries like Fan Chengda and Zhang Shu showered him with countless dedications.

In the first year of the Chunxi reign (1174), while Chancellor Shi Hao was stationed in Fuzhou, the master suddenly summoned his disciple Ye Yongshou and said, "I must go to Fuzhou to see the chancellor." He set out at dawn the next day. At the time, someone had painted a portrait of the master and asked Shi Hao to inscribe a eulogy—in the painting, Shi Hao stood in front while the master attended respectfully beside him. The portrait remained in the Fuzhou government office for months, and Shi Hao later recommended him to the Deshou Palace (Emperor Gaozong’s residence).

That same April, the master received an imperial summons to the capital. The journey from Hongdu (Nanchang) to the imperial retreat in Lin’an (Hangzhou) normally took three days for an ordinary traveler, yet the master covered the nearly two-thousand-li distance from Fuzhou to the capital with equal speed. Upon entering the palace, the emperor hosted a banquet in his honor, bestowed gifts of silver, silk, and a royal fan inscribed in the imperial hand, and granted him the official ordination certificate (proof of Daoist status) as "Master Lingbao." On the fifteenth day of April, the master submitted a memorial of gratitude, yet remained utterly unmoved by these extraordinary honors. Soon after, he resigned and returned to the Yanzhen Temple, where he remained for twenty years.

The master’s assessments of people were always uncannily accurate. For instance, he foreknew when Scholar Han of the Longtu Pavilion would become military commissioner of Jiangxia and when Minister Li would assume the role of Jiangxi transport commissioner. Someone once entrusted him with a letter from Qiantang (Hangzhou) to Qingjiang, and astonishingly, it arrived in just three days. At times, he was seen accepting offerings in multiple households simultaneously in a single day. People claimed he had mastered Fei Changfang’s art of "contracting the earth" (shrinking vast distances to mere steps) and Ji Zixun’s ability to "divide his body," though no one knew if this was true.

The master was of an unrestrained temperament, indifferent to worldly affairs. Though he held abbotships at several temples, these were nominal positions. He often stayed awake all night yet remained in high spirits.

This passage records the life stories of two Daoist practitioners.

The first practitioner preferred quiet solitude and meditation. Though his behavior might have appeared unrestrained, his heart remained pure and noble. He often visited the halls of the powerful, always urging others toward virtuous deeds, earning him deep respect. On the twenty-second day of the eleventh month in 1188, he summoned his disciples to give final instructions and wrote a verse: "A lifetime of open-hearted clarity and noble purity, cultivating the Dao in carefree ease, seeing through the transformations of heaven, earth, and Yin-Yang, until at last the clouds part and I ascend straight to the Nine Heavens." Having finished, he laid down his brush and ascended in feathered transformation (yuhua), at the age of 74. The following year in the first month, his disciples buried his ritual sword outside the eastern gate of the city at Cinnabar Ridge (Zhusha Gang), with over a thousand people attending the funeral.

Xie Guanfu, in his postscript, mentions that this practitioner was said to have been born without a normal pregnancy, and even his mother believed so. However, examining records of divine immortals shows that even sages must be formed through the essence and blood of their parents. Legends such as Laozi gestating for eighty-one years before birth, or Zhuang Gong’s mother believing his birth to be a dream, suggest that extraordinary births may go unnoticed by the mother. Since this practitioner’s words and actions were not learned through worldly means, his case must be similar. Xie Guanfu also recalls the Tang-dynasty immortal Xu Que, who was banished to the mortal realm and drank wildly, speculating that this practitioner might have had a comparable background.

The second practitioner, Zhang Zongyuan, was from Bazhou in Hebei. He built a thatched hut for cultivation on Purple Cypress Ridge (Zibai Ling) at the central peak of Mount Qingcheng’s Great Face Mountain (Damian Shan). Stern and upright in character, he practiced alone in the mountains for fifty years without servants, often dwelling peacefully among tigers, leopards, snakes, and insects. On the twenty-ninth day of the eighth month in 1187, he passed away without illness.

The text mentions several key terms: "Sanyuan" (Three Origins) refers to the fundamental elements of the human body—Jing (essence), Qi (vital energy), and Shen (spirit); "Hunyuan" denotes Lord Lao (Laojun); "Qutan" is an alternate name for Śākyamuni (the Buddha); and "Yuanjun" refers to Laozi’s mother. These terms reflect Daoism’s unique understanding of the descent of sages and immortals into the world.

This fourth volume of the Continued Comprehensive Mirror of Perfected Immortals Who Embodied the Dao Through the Ages serves as a continuation documenting the deeds of those who attained immortality through cultivation across generations. The term "Perfected Immortals" (Zhenxian) refers to transcendent beings who realized the Dao through practice, "embodying the Dao" signifies comprehending the supreme Way, while "Comprehensive Mirror" indicates an enduring record spanning antiquity to the present. As a sequel, it maintains the original work's format, continuing to compile the life stories and cultivation experiences of accomplished adepts.

Adopting an annalistic structure, the text systematically organizes biographies of immortal adepts in chronological order. Volume Four specifically focuses on a particular historical period, detailing how groups of cultivators ultimately attained the fruit of immortality through Neidan (internal alchemy) practice, Fulu (talismans and registers) techniques, and the accumulation of De (virtue/power) through good deeds. These accounts not only preserve Daoist cultivation traditions but also provide practical models for later generations of practitioners to emulate.

Zhang Daozhen, the True Lord, was surnamed Zhang with the given name Daoqing and the courtesy name Deyi. He was born in Puxiao Village. His mother, Lady Wang, conceived him after witnessing a miraculous vision in her dream. On the twentieth day of the fifth month in the sixth year of Emperor Gaozong's Shaoxing era (1136 CE) of the Southern Song Dynasty, Zhang Daozhen was born in a house on Qingniu Mountain. At the time, purple mist rose into the sky, astonishing the villagers near and far.

From childhood, he moved to Jingshan in Yingzhou with his grandparents. Even as a boy, his demeanor was pure and serene—he abstained from meat and intuitively understood the principles of human nature and destiny. Sometimes he would go days without eating, or disappear into the mountains for weeks. When villagers searched for him, they would find him resting among the rocks, guarded by two tigers, leaving everyone in awe of his divine nature. Once, upon waking, he told his mother, "I just visited my elder sister, who married into the Wu family in Fuzhou. She said she would send silk shoes and fruits." The next day, this indeed came to pass, convincing his parents of his extraordinary abilities.

On the Lantern Festival in the twenty-seventh year of Shaoxing (1157 CE), while meditating on a mountain, Zhang Daozhen beheld a gathering of countless deities amid five-colored auspicious clouds. An imperial lord arrived in a dragon-drawn chariot, summoning him and transmitting secret teachings and spiritual texts. From then on, his mastery of the Dao became renowned. He built a shrine (later named the "Temple of Imperial Transmission") to commemorate this encounter. When droughts or floods struck the region, his prayers brought immediate relief; his talisman-charmed water cured illnesses at once, and his fame spread widely across Jingshan and Hanyang.

In the first year of Emperor Xiaozong's Qiandao era (1165 CE), he converted his family estate into a temple enshrining an image of the Jade Emperor (later honored by Emperor Guangzong with the inscribed plaque "Wanshou Temple of Changsen Bay"). The following year, wearing a scholar’s headscarf and carrying a staff of wild cane, he journeyed through the sacred mountains of Xianghan. At Hongshan, he met the abbot Mu Shelao, and the two delved into the profound mysteries of Daoist cultivation. Recognizing Mu Shelao’s wisdom and meditative discipline, Zhang Daozhen donated all the gold, silver, and silks gifted by villagers to the monastery.

In the eighth year of Qiandao (1172 CE), a severe drought struck Suizhou, and all rainmaking efforts failed. Mu Shelao recommended Zhang Daozhen’s divine abilities to the local officials, prompting the governor to send envoys respectfully inviting him from Changsen Bay. Upon arriving, Zhang Daozhen merely wrote a "Divine Edict from Heaven," burned it, and rain immediately poured down. Overwhelmed with gratitude, the officials and people wished to build a shrine in his honor, but he humbly declined.

This passage recounts the legendary journey of a Daoist Zhenjun (an honorific title for accomplished adepts) during the Southern Song dynasty. When encountering the Buddhist monk Mu She at Hong Mountain, the monk pleaded with him not to abandon the mountain to propagate Buddhist teachings. The Zhenjun replied that all things follow celestial destiny, as he had just received the Jade Emperor's decree to establish a Daoist sanctuary in the region corresponding to the Dou and Niu lunar mansions (modern Jiangsu-Zhejiang area).

In the first year of the Chunxi era (1174), the Zhenjun paid homage at Longhu Mountain (the ancestral seat of the Zhengyi tradition) to receive the highest Shangqing lineage transmission—the Great Cavern Registers (Dadong Lu). Four years later, monks from Guoqing Temple on Tiantai Mountain sought his guidance, marveling at his spiritual powers. Upon returning to Yingzhou (present-day Zhongxiang, Hubei), local devotees built a shrine for him at Qingniu Mountain, later known as Chongning Wanshou Temple.

During his 1183 visit to the capital Lin'an, the Zhenjun coincidentally encountered a crisis when Princess Qi'an—daughter of the crown prince (later Emperor Guangzong)—lay critically ill. The empress lamented that only "Master Zhang" could save her, unaware the Zhenjun happened to be lodging with official Li. Using jujube-infused water empowered by incantations (a Daoist healing technique called Zhou Zao Shui), he cured the princess. Emperor Guangzong exclaimed "Truly a divine being!", bestowing calligraphic inscriptions and an ivory waist token, thereafter frequently summoning him to court. The Zhenjun remained detached, only revealing his hermitage at Changsen Bay in Yingzhou when pressed.

After eleven years, he departed the capital to expand the cramped Changsen Bay shrine through disciple Yang Zonghua. Upon completion, he disclosed the Jade Emperor's original decree had designated another blessed site for his true sanctuary. Journeying from Hubei to Sichuan through regions astrologically linked to the Can and Jing lunar mansions, then crossing Dongting Lake to Jiangxi, he was welcomed in 1187 by an immortal elder from Jiugong Mountain at Lushan, who urged him to commence cultivation there.

The "Great Cavern Registers of Shangqing" represent the highest talismanic transmission in Shangqing Daoism, while "incantation-empowered jujube water" exemplifies Daoist ritual healing practices. These accounts reflect the close ties between Southern Song royalty and Daoism, as well as the tradition of peripatetic cultivation among adepts.

In the Tongyang region along the upper reaches of the Fu River, near a Buddhist temple called Shankeng, a local gentry named Zhang Zhen dreamed one night of a deity clad in yellow robes riding a white horse who entered his home directly. At noon the next day, a revered Daoist master known as Zhenjun (True Lord) arrived, which Zhang found miraculous, so he received him with sincere devotion. Zhenjun told him: "The sacred altar of Jiugong Mountain has long been abandoned. I intend to reopen this site as a place for national blessings."

Zhenjun led the group up the cliffs for dozens of miles until they reached a flat plateau spanning several dozen mu at the mountaintop—precisely the "Pinghu Terrace" recorded in ancient texts. At night, they meditated under pine trees to rest. Around midnight, the mountain deities made clamorous noises, frightening the attendants, but Zhenjun explained this was the mountain spirits' way of welcoming them. Later, auspicious signs appeared, including crimson snakes and divine dragons. At dawn, when the attendants complained of hunger, Zhenjun took steaming vegetarian meals from his sleeve and shared them—the fragrant food was plentiful despite its miraculous origin.

Zhenjun selected an auspicious location below Pinghu Terrace to establish a Daoist center. He told his disciple Yang Zonghua: "I will first return to Changsen Mountain and come back in autumn." He transmitted Fulu (talismans and registers) and ritual methods to Yang, instructing him to prepare the site by building temporary thatched huts. Fifteen years later, in the Wushen year, when Zhenjun returned, he was welcomed by seven disciples. People from all directions also came seeking healing and blessings—rich and poor alike offered assistance, with the wealthy donating funds and the poor contributing labor. Soon, the Jiugong Mountain Daoist center was completed and proved extraordinarily efficacious.

In 1190, the first year of Emperor Guangzong's Shaoxi reign in the Song Dynasty, the court summoned Zhenjun but failed to reach him, so they sent envoys bearing incense, candles, embroidered banners, and silver certificates into the mountains to conduct a state Zhaijiao (purification ritual) for the people's welfare. Later, the future Emperor Ningzong (then crown prince) sent generous gifts. Shortly after, the court renamed the hermitage "Qintian Guan" (Observatory of Celestial Reverence). After Ningzong ascended the throne in 1195, he dispatched envoys annually with imperial gifts. In 1204, Ningzong personally inscribed six characters—"Qintian Ruiqing Zhi Gong" (Palace of Celestial Reverence and Auspicious Celebration)—ordering them carved onto a plaque, elevating the temple to palace status with lavish rewards. That June, he further honored Zhenjun with the title "Taiping Huguo Zhenmu Zhenren" (True Man of Peace, Guardian of the State, and Divine Shepherd). In 1206, the court ordered the Jiangxi Transport Office to allocate unused farmland, while Empress Ciming purchased additional estates to support the Daoist center.

This account tells the story of the Southern Song Daoist master Zhang Daoqing (revered as "Perfected Guardian of Peace and Protector of the Nation"). When Mongol armies invaded the Jingxi region, Changsen (where his temple was located) became a strategic military point. As enemy troops advanced, all other Daoist priests fled—except Zhang Daoqing, who remained seated serenely in the main hall. When the invaders attempted to burn down the temple, the flames miraculously extinguished themselves. The Mongols marveled, declaring, "This must be an immortal who has attained the Dao in the Southern Court!"

Three summers later, Zhang Daoqing returned to Changsen Temple. Disciples from Jiugong Mountain came to pay homage, earnestly pleading for his return. Yet he responded: "My movements are beyond your reckoning. Establishing the Jiugong sacred site was by celestial mandate—to protect the nation, comfort the people, and stabilize the Daoist community. Focus on your cultivation; do not dwell on whether I return."

On the fifth day of the seventh lunar month, Zhang Daoqing struck the ceremonial drum and ascended the teaching seat, proclaiming: "Life and death alternate like day and night; coming and going cycle like heaven and earth. Across kalpas, I transform and manifest according to circumstance, delivering beings through affinity. Though dwelling in the mundane world, my name is already inscribed among the immortals. Now I shall return—penetrating all realms without attachment. Guard the precepts, uphold the teachings, preserve the Dao, and repay the kindness of rulers and parents." He then requested brush and paper to compose a gatha, whose essence conveyed:

This illusory form wandered the dust sixty years,

Compassionate as thirsty souls drawn to clear springs.

Iron sandals worn through seeking the fundamental—

In one instant, ten thousand streams return to their source.

Imperial grace blessed both beginning and end,

Today casting off form, utterly unhindered.

Ah! The homeward path shines clear in memory—

Riding white clouds back to the celestial courts.

After writing, he sat upright and achieved feathered transformation (yu hua, the Daoist term for an immortal's passing). When his memorial reached the court, Emperor Ningzong personally decreed:

"Perfected Zhang Daoqing's aspirations embodied pure emptiness (qing xu); his Dao practice was sublime and unsullied. Our late father held him in highest esteem. His rain prayers and weather invocations proved repeatedly efficacious. Now his ascension grieves us deeply. We allocate imperial treasury funds for disciples to escort his sacred remains from Changsen Bay back to Jiugong Mountain. The mountain's custodians shall select auspicious burial grounds within the restricted area, conducting ceremonies with utmost solemnity. No obstruction shall hinder the procession."

Later, another edict tasked Jiangxi's Transport Commissioner Zhao Longtu with supervising the return of the Perfected One's relics. Disciples reverently conveyed the sacred casket to Jiugong Mountain, where they conducted grand burial rites on an auspicious date.

This account narrates the legendary experiences of the Southern Song Daoist master Xie Shouhao. Born in Yongjia, Zhejiang province at noon on the 22nd day of the third lunar month in 1134 (the fourth year of Emperor Gaozong's Shaoxing reign), Xie displayed extraordinary intelligence from childhood and dedicated himself to scholarly pursuits at age twenty. One day, an itinerant Daoist priest visited his study. After exchanging formal greetings and seating themselves, the priest suddenly nodded approvingly and exclaimed: "Remarkable! You are studying the ancient arts of immortality!" This mystical encounter left Xie deeply contemplative, and from then on he voraciously read all available texts with perfect recall.

Later serving as a resident tutor in the household of Lord Cao Zhongjing, Xie encountered the renowned Daoist adept Huangfu Qingxu (then enjoying imperial favor). Since Lord Cao owed Huangfu his life after being rescued during a Yellow River crossing, he frequently hosted the master. Profoundly inspired by Huangfu's cultivation of Dao (the Way) and De (Virtue), Xie decisively abandoned his Confucian identity to become Huangfu's personal disciple.

Possessing encyclopedic knowledge and formidable debate skills, Xie often compared the merits of Daoist and Buddhist teachings. When critics accused him of making invidious distinctions, he countered with Confucian maxims: "Only those who critique Yang Zhu and Mo Di qualify as disciples of the sages. My approach to Daoism follows this principle." Once, when a Buddhist-leaning scholar asked which of the Three Teachings (Daoism, Buddhism, Confucianism) stood supreme, he replied: "The fundamental truth of heaven and earth knows no duality—all paths return to the same source. This principle stands self-evident—what room remains for doubt?"

His mastery of classical texts made him invincible in debates. When someone challenged him with the adage "Blind faith in books is worse than having no books," he retorted: "By that logic, should we distrust even the canonical classics?" This record illustrates Xie's transformation from Confucian scholar to Daoist adept, showcasing his syncretic approach to the Three Teachings. The title "Zhenmu Puying Zhenren" (Perfected Being of Universal Response and True Guidance) was later conferred upon him by imperial decree, with his complete biography preserved in the Jiugong Shan Zhenjun Quanzhuan (Complete Biographies of the Perfected Lords of Nine Palaces Mountain).

This individual (the subject of the biography) was known for his trustworthy character and often responded to inquiries with respectful silence. In the 13th year of Emperor Xiaozong's Chunxi reign (1186), the Jiangxi Transport Commissioner officially invited him to preside over the Yulong Wanshou Palace on Western Mountain. Around 1190 during Emperor Guangzong's Shaoxi era, the imperial court bestowed upon him the title "Master Guanfu" (Observer of Returning) and appointed him to oversee Hangzhou's Shouning Temple.

This eminent Daoist master deeply studied the classics of Confucianism, Buddhism, Daoism, and various philosophical schools. He compiled the seven-volume "Veritable Records of the Supreme Elder Lord Hunyuan Emperor" which gained wide circulation after being presented to the emperor. His profound scholarship earned him renown in both court and common circles. In 1193, he again assumed leadership of Yulong Wanshou Palace, and in 1201 during Emperor Ningzong's Jiatai era, he took charge of cultivation affairs at the palace. His regular scripture lectures, where he expounded profound Daoist principles with remarkable insight, attracted eminent practitioners from all three teachings (Confucianism, Buddhism, Daoism) for philosophical debates, during which he responded with effortless fluency. Occasionally he lectured at Buddhist monasteries, earning admiration from even the most venerable Chan masters.

In his youth, he traveled extensively to sacred mountains where he encountered extraordinary individuals who transmitted to him the "Record of the Stone Casket from Jingyang" (a Neidan/internal alchemy text), deepening his understanding of the Golden Elixir (Jindan) path. His daily practice balanced inner cultivation of true nature with outward harmony in worldly affairs, making him inscrutable to ordinary observers. Both Emperors Guangzong and Ningzong treated him with exceptional courtesy, and his associates were all transcendentally accomplished sages of the age.

In later years, his white hair and emaciated visage led many to say he resembled Laozi incarnate. During quiet moments, he would sit in meditation, burn incense, and read. Once while reviewing his own "Hunyuan Veritable Records," he suddenly slapped the table and sighed: "Those who understand me will do so through this work, and those who criticize me will do so through this work too!" When disciples inquired, he responded: "My commitment is to uphold the true Dao and clarify right from wrong—my position has long been settled, so let posterity judge as it will."

Despite advanced age, his complexion remained radiant, his hearing and vision sharp, able to read tiny script by lamplight late into the night. He once engraved the "Treatise on Golden Elixir Manifestations" from the Stone Casket Record (a later addition that risked misleading practitioners by deviating from proper methods) in millet-sized characters on silver tablets, hiding them in mountain caves for destined seekers. In his final years, he bid farewell to his community and journeyed to Zihua Peak in Rui'an County, Yongjia Prefecture, where he established a Daoist temple that received imperial recognition as "Nine Stars Palace"—his secluded retreat for twilight-year cultivation.

The story of Ancestral Primordial Lord (a Daoist honorific for accomplished female practitioners) consists of two parts:

First, we recount her disciple, Master Yiye. This Daoist master lived to seventy-nine years of age. On the night of the nineteenth day of the second lunar month in 1212 (the fifth year of Emperor Ningzong's Jiading era in the Song dynasty), he dreamed of celestial immortals descending from heaven who informed him: "The Supreme Lord Lao (the highest deity in Daoism) has decreed your summons to compile immortal histories." At noon the following day, after preparing fragrant water for ritual purification, he bid farewell to his fellow practitioners with a gatha verse: "All worldly phenomena are but temporary lodgings, heaven and earth merely transient dwellings. Now I return the life you've given me, reverting to original emptiness." Having written this, he straightened his robes and headpiece, sat upright, and ascended in immortal transcendence. Later, disciples privately honored him with the posthumous title "Cultivated Literature and Assisted Teachings Observant Restoration Master."

Now we turn to the legends of Ancestral Primordial Lord herself. Originally named Zushu, also called Suidao with the courtesy name Fangzhong, she hailed from Qiyang County, Yongzhou Prefecture in Lingling, Guangxi during the Tang dynasty. Tradition holds she was the reincarnation of the Yuebo Star (a Daoist astral deity), born on the Double Ninth Festival (the ninth day of the ninth lunar month). Her appearance was extraordinary: jet-black complexion, round protruding eyes, prominent teeth, wild hair pinned with bamboo knots, blackened hands and feet yet covered with fine hairs, standing seven chi tall (approximately 2.1 meters), and remarkably living to 132 years. From childhood she displayed impeccable virtue and innate spiritual gifts, determined to pursue the Dao despite parental objections.

She traveled extensively to sacred mountains, studying successively under Perfected Lord Xu (Xu Xun), Perfected Person Zheng, and Holy Mother Lingguang. Later by the Divine Transformation Stream near the Clear Void Cave in the Western Capital, she encountered the descent of Grand Mysterious Lady (a Daoist female immortal) and became her disciple. Following her master into the cave, she cultivated for several days, enduring various trials including transformations between male and female forms without wavering, ultimately receiving the authentic transmission of the Great Dao from Celestial Worthy of Primordial Beginning (the supreme deity in Daoism). Once riding a withered log downstream, when the wood floated back to its origin, Grand Mysterious Lady had vanished without trace.

Ancestral Primordial Lord synthesized the essences of four major lineages and was conferred the immortal office of "Pure Subtlety's Primordial Superior Attendant of the Celestial Court." She manifested in various transformative appearances: sometimes terrifying with red scarves draped over bare shoulders and unshod feet; sometimes seated on rocks wielding a sword to summon winds and rains; sometimes astride dragons brandishing swords to command myriad spirits; sometimes descending to grotto-sanctuaries in golden crowns and plain robes. Her fierce temperament commanded reverence even from thunder deities. Ultimately achieving complete merit, she ascended to the immortal realms, presiding over the Golden Tower's Luminous Coagulation Palace and Pure Subtlety's Cavernous Illumination Bureau, charged with transmitting the Dao and aiding the world. Her lineage passed through successive generations including Primordial Lords Guo, Fu, Yao, and Gao.

At Mount Qingcheng, there was a Perfected Man named Zhu Yun, styled Tonghui, who was a disciple of the Venerable Perfected One Huangling Qingxu Hua (an honorific title for highly realized Daoist adepts). Together with Perfected Li Zhi (styled Shanbaoyi) and Perfected Nan (styled Meishan Hunyin), they propagated the teachings of the Qingwei lineage (an important Daoist school).

The Fire Master Perfected Lord Wang, originally named Wang Zihua with the courtesy name Shimei, was born in Ruyang County, Caizhou in 743 CE (the second year of Emperor Xuanzong's Tianbao era). At forty, having failed the imperial examinations three times, he lamented: "Past forty and still without official position—how can I face my friends? Better to study the Dao of the Yellow Emperor and Laozi, and serve in the realm of immortals." He then became a disciple of Master Zhang Yue (styled Baiyun) alongside the famous Tang minister Yan Zhenqing, later following Master Sima Chengzhen (styled Chicheng), the renowned Tang dynasty Daoist. When the An Lushan Rebellion erupted, he abandoned worldly life to wander, practicing Daoism for nine years without descending from beneath Zhurong Peak on Mount Heng (Nanyue). Later, when Yan Zhenqing was framed by Lu Qi and sent as envoy to Huaixi, where Li Xilie had him strangled, Perfected Lord Wang encountered the Numinous Perfected Purple Void (a Daoist goddess) descending upon Nanyue, who transmitted to him the supreme Daoist methods. After twenty-eight more years of cultivation, having perfected his elixir and completed the Dao, he ascended in broad daylight on the seventh day of the first lunar month in 789 CE (the fifth year of the Zhenyuan era), answering the imperial summons.

Perfected Huang (styled Leiyuan), originally named Huang Shunshen from Jianning, Fujian, displayed extraordinary intelligence from youth and mastered all Three Teachings and Nine Schools. While serving in Guangxi, the Provincial Surveillance Commissioner Nan recognized his exceptional qualities and transmitted to him all the divine scriptures. Perfected Huang deeply researched the profound principles of Daoism, synthesizing the great achievements of various schools, and students flocked to him like clouds. Later summoned to court for audience, he was granted permission to retire to the sacred cultivation site of Purple Mist Cangzhou, receiving the imperial title "Perfected of Broad Blessings and Universal Transformation of Thunder Abyss at Dan Mountain." Disciples he guided carved their names in stone as memorials—thirty received the methods before the stone was erected, but only five obtained the true transmission afterward. For instance, Perfected Zhang of Wudang's Dongyuan propagated his practice throughout the land, while Perfected Xiong of Xishan (styled Zhenxi), though last on the stone, possessed the most refined methods, primarily spreading them in the south. The teachings passed through Peng Ruli of Ancheng to Zeng Chenwai of Anfu, then to Zhao Yuanyang of Junyi—all were masters of their generation, with profound moral cultivation, radiant both internally and externally.

(Regarding Lei Mo'an—this passage does not detail specific deeds; by convention, he was likely a disciple or later transmitter in Huang Shunshen's lineage.)

This Daoist master was surnamed Lei, named Shizhong, with the courtesy name Kequan, and the Daoist sobriquet Mo'an. His ancestral home was in Yuzhang (present-day Jiangxi region), but he later moved to Jinniu Town in Wuchang, Huguang. Because his home was encircled by a stream with bridges on both east and west sides, he also called himself the "Old Man of Twin Bridges."

He was born during the Chen hour (7-9 AM) on the fifth day of the eleventh lunar month in the Xinsi year of the Jiading era (1221 CE) of the Southern Song dynasty. In his youth, he studied poetry and literature, later mastering the Classic of Poetry (Shijing). He passed the provincial examinations three times as a juren (recommended scholar), but devoted himself to Daoist studies, particularly focusing on spiritual cultivation. During the wars of the Jiwei and Gengshen years (1259-1260 CE), he took refuge with his family under the protection of Master Jifu in Jiujiang.

In the Jiazhi year (1264 CE), when a military commander went to Taiping Temple to perform a Zhaijiao (Daoist sacrificial ritual), Lei Shizhong accompanied him. While staying overnight in the temple's Listening-to-Rain Pavilion, he entered a trance and saw the Celestial Emperor personally tell him: "You have no destiny for worldly fame, but are destined to become an immortal official in the unseen realms. Cease pursuing mundane achievements." That same night, the temple abbot dreamed that the True Lord of Investigative Reports (a Daoist deity) informed him: "At noon tomorrow, prepare a grand ceremony—one of the Five Hundred Divine Officers will personally descend to the altar."

At noon the next day during the worship ceremony, the commander claimed exhaustion and asked Lei Shizhong to offer incense on his behalf. When Lei approached the altar, the abbot was astonished, realizing he was the prophesied Divine Officer. After the abbot shared his dream, Lei devoted himself completely to Daoist practice, abandoning worldly ambitions and returning to Jinniu Town to establish an altar for cultivation.

On the third day of the third lunar month in the Gengwu year (1270 CE), the birthday of the Dark Warrior Emperor (Xuanwu), Lei Shizhong presented a memorial and burned incense while reciting the Scripture of Salvation (Durenjing). Suddenly, an extraordinary Daoist entered and said: "This humble Daoist has a method to transmit to you." Producing a scroll from his sleeve, he instructed: "Place this scripture on your altar and open it only after seven days of purification." The moment Lei received it, the Daoist vanished—revealing himself as an immortal.

After seven days of reverent purification, Lei opened the scroll to discover the Perfect Dharma of the Six Heavens in Primordial Chaos (Hunyuan Liutian Ruyi Daofa). As he finished reading, daylight suddenly darkened amid thunder and fire, whereupon Thunder Officer Xin (a Daoist thunder deity) appeared at the incense table and declared: "By decree of the Supreme Celestial Emperor, you are commanded to propagate the Thunder Rites teachings for universal salvation. This lineage venerates the Celestial Emperor as its principal deity, with my assistance and your transmission. The Daoist who delivered the scripture days ago was our founding patriarch, True Lord Lu."

This passage records the cultivation achievements and transmission lineages of two eminent Daoist adepts (perfected beings who attained the Dao).

First, we have the Great Perfected Lu, who served as a Confucian scholar for seven lifetimes and practiced Daoist methods flawlessly across three incarnations. During the Jin dynasty, he personally received teachings from Lord Lao (Taishang Laojun), with the Scripture on Salvation of Humanity (Duren Jing) as his primary text for instructing disciples. When guiding students, he always emphasized focused scripture recitation as the foundation, highlighting that the essence of cultivation lay in the "Ten Cycles of Salvation"—not merely chanting the scripture ten times to liberate others, but more importantly returning to the wondrous primordial state through daily practice. He particularly stressed the importance of first liberating one's ancestors before ultimately attaining the Dao and ascending to the highest Qingwei Heaven. Integrating Confucian, Buddhist, and Daoist teachings, he attracted thousands of disciples, forming two major branches in southeastern China and western Shu. His main successors included Masters Lu and Li, as well as Zha Taiyu of Nankang, through whom the teachings of the Hunyuan tradition spread widely. His written works include Essentials of the Heart Method (Xinfa Xuyao), Direct Pointers to the Dao Method (Daofa Zhizhi), and Song of the Original Dao (Yuandao Ge). On the fifth day of the fourth month in the Yiyou year of the Zhiyuan era, after ritual purification, he instructed his disciples to recite the Duren Jing and composed his final gatha: "A bright moon illuminates the clear vault of heaven" before peacefully undergoing feathery transformation (death of an immortal). Later, thunderous manifestations revealed his celestial appointment as "Mysterious Capital Prime Minister, Perfected Lord of Universal Salvation through the Wondrous Dao of Primordial Chaos, Celestial Worthy Who Expounds Teachings through Thunder's Voice."

Next is the Perfected Mo Yueding, originally named Mo Dongyi with the courtesy name Qiyan, a native of Zhachuan in Zhejiang and descendant of Mo He. From childhood he displayed extraordinary intelligence and became deeply devoted to Daoist immortalism. Together with his townsman Perfected Shen Zhenlei, he became a disciple of Perfected Zou Tiebi and received the Secret Text of the Nine Heavens' Thunder Essence (Jiutian Leijing Yinshu) transmitted by Perfected Lord Wang Shichen, which brought him widespread renown. He also maintained connections with Han Hunrong of Kuaiji.

Daoist masters Yang He and Yu Chanchuan from Qiantang (modern Hangzhou) enjoyed immense prestige during their time and were revered as patriarchs of Daoist practice. They all paid reverent homage before the Perfected One with incense offerings, thereby solemnizing the transmission of the Daoist lineage. This Perfected One lived with utmost simplicity, dwelling without fixed abode, content wherever circumstances led him. Many seekers came to study the Dao, and he often manifested an otherworldly demeanor, delighting in drinking to intoxication while preserving his innate childlike purity. When instructing disciples, he frequently tested their sincerity and perseverance through stern reprimands, causing some less determined aspirants to abandon their training midway.

In the Dinghai year of the Zhiyuan era (1287), the Perfected One was summoned to the capital. When performing talismanic rituals (fulu), he could summon wind and rain in an instant, swiftly gaining renown throughout the imperial city. Admirers flocked to him in an unending stream, some traveling thousands of li to pay their respects. One disciple presented fifty strings of cash as an initiation offering—he accepted it but left that very day, stopping at humble taverns to drink, distributing alms to the impoverished, and never failing to assist the elderly, weak, or ailing. By evening, not a coin remained. For disciples with genuine potential, he taught progressively, excelling particularly in expounding the mysteries of thunder rituals, thereby opening numerous gateways to cultivation for later generations. The talismans (fulu) he transmitted varied among disciples—this was the Perfected One’s own method for verifying the authenticity of lineage transmission. Though their forms differed, their underlying principles remained unified.

Since the lineage transmission established by Perfected Lord Wang Shichen, only the traditions of this Perfected One and Perfected Shen Xiye flourished most prominently, spreading widely across Jiangxi and Jiangzhe regions. Their contributions to propagating Daoism and benefiting the people were unparalleled. At noon during the autumn of the Gengyin year in the Yanyou era (1310), the Perfected One sat cross-legged and asked his disciples, "What hour is it now?" They replied, "The zenith of noon." He then requested paper and brush, composing a verse:

"Seventy-four years walked this earthly road,

Through waxing, waning, shadow and light.

Today heaven and earth blaze with radiance,

The three realms and boundless void—all transparent."

Having written this, he sat upright and passed away, his countenance glowing like cinnabar.

Jin Pengtou, originally named Zhiyang and styled Ye'an, hailed from Yongjia (modern Wenzhou). Because he never bound his hair, merely twisting it loosely into a topknot, people called him "Disheveled Head" (Pengtou). From birth, he was extraordinary—bold and resolute in temperament, with lofty aspirations. Upon reaching adulthood, his yearning for the Dao grew fervent, and he decisively renounced worldly attachments to become a disciple of Li Yuexi, a Quanzhen (Complete Perfection) master. Li Yuexi himself was a disciple of Perfected Li Zhenchang, who in turn was a senior disciple of Qiu Changchun (Qiu Chuji). Recognized immediately for his potential, Jin Pengtou was sent to cultivate through travels in Hebei and Shandong.

This account chronicles the spiritual journey of Master Chu Qiu (Daoist name "Zhenghu Xiande"). He first studied Daoist methods under Master Li (Daoist name "Zhenchang"), but later encountered an extraordinary city guard in Yuanzhou who kept to himself during the day and dwelled in temples at night. Recognizing the man's extraordinary abilities, Chu Qiu became his disciple and received authentic transmission.

Chu Qiu traveled extensively, cultivating at Wuyi Mountain and later at Dragon-Tiger Mountain (Longhu Shan). At Dragon-Tiger Mountain, Master Fu Shizheng of the Xiantian Temple arranged for him to reside at Penglai Hermitage. Nestled among mist-shrouded peaks, this secluded Daoist retreat became his home for years, where he practiced amidst clouds and cliffs in the company of deer and boars. During nighttime meditation, even when encountering snakes or tigers, the wild beasts would retreat of their own accord. He instructed his disciples Li Quanzheng and Zhao Zhenchun to build Tianrui Hermitage atop a peak, which attracted countless seekers of the Dao and those seeking healing—all who partook of the consecrated fruits he bestowed were cured of their ailments.

Chu Qiu also demonstrated miraculous rain-summoning abilities. During a severe drought, he ascended to Dragon Well and summoned the dragon deity. After listening to his admonitions, the deity transformed into a small dragon and leaped into the well, soon followed by abundant rain. In 1333 (the Guiyou year of Yuantong era), he retired to Zhizhi Hermitage at Wuyi Mountain. General Li Taiping of eastern Zhejiang, drawn by his reputation, visited to seek governance advice and received this teaching: "Strict laws bring stability to the people; a tranquil mind reduces desires"—a revelation that deeply inspired the general.

When envious plotters attempted to poison him, Chu Qiu foresaw the event and instructed disciples to dig a detoxifying pool. The subsequent bath neutralized the poison, and the well was thereafter called "Elixir-Expelling Well." In the first month of 1336 (the Bingzi year of Zhiyuan era), his fellow Daoist Gui Xinyuan (known as Gui Fengzi) achieved seated liberation (zuohua) at Mount Lu. On the tenth day of the fourth month, after dictating his final verses to disciples, Chu Qiu likewise peacefully attained seated liberation. Thirteen days later, his body remained supple and warm with a lifelike rosy complexion. His disciples—Lao Yangsu, Guo Chuchang, Li Xilai, Zhang Tianquan, Yin Pona, and Fang Fanghu—all became renowned Daoist masters in their own right.

(Note: The terms "seated liberation" [zuojie] and "seated passing" [zuoshi] both refer to Daoist practitioners peacefully departing in meditation posture, considered a sign of spiritual accomplishment.)