《甘水仙源錄》Vol. 1

This imperial edict from the Yuan dynasty emperor posthumously honors important Daoist figures. The emperor declares: When the Great Dao (the fundamental truth of Daoism) manifests, it achieves governance through Wuwei (non-action); when the Supreme Truth spreads widely, it accomplishes deeds without deliberate effort. Inheriting my ancestors' legacy and emulating former dynasties' traditions, from the Donghua Emperor (patriarch of the Shangqing lineage) who initiated the teachings to Wang Chongyang (founder of Quanzhen) who established the school, the transmission of the true Dao has never ceased, with its influence permeating everywhere.

Although previous dynasties had already conferred honors, I find them insufficient, thus I command scholars to draft new honorific titles: The Donghua Emperor receives the additional title "Purple Palace Lesser Yang"; Zhongli Quan (Zhengyang Zhenren), Lü Dongbin (Chunyang Zhenren), Liu Haichan, and Wang Chongyang are all honored as "Perfected Lords"; while Ma Yu (Danyang Zhenren) and six other Quanzhen patriarchs are titled "Perfected Persons." Just as Zhang Daoling of the Han dynasty and Ye Fashan of the Tang dynasty were both honored as Celestial Masters (Tianshi), these titles shall be eternally recorded in history.

The specific posthumous honors are as follows:

Donghua, founder of the teaching, is granted the title "Donghua, Emperor of Purple Palace Lesser Yang";

Zhongli Quan as "Zhengyang, Perfected Lord of Enlightenment and Dao Transmission";

Lü Dongbin as "Chunyang, Perfected Lord of Righteous Manifestation and Transformative Warning";

Liu Haichan as "Haichan, Perfected Lord of Clear Understanding and Dao Propagation";

Wang Chongyang as "Chongyang, Perfected Lord of Complete Perfection and Enlightenment";

Ma Yu as "Danyang, Perfected Person Embracing Unity through Non-action";

Tan Chuduan as "Changzhen, Perfected Person of Cloud-Water Virtue Accumulation";

Liu Chuxuan as "Changsheng, Perfected Person of Life-Assisting Virtuous Illumination";

Qiu Chuji as "Changchun, Perfected Person of Dao Manifestation and Teaching";

Wang Chuyi as "Yuyang, Perfected Person of Embodying Mystery with Vast Reach";

Hao Datong as "Guangning, Perfected Person of Penetrating Ancient Mysteries";

Sun Bu'er as "Qingjing, Perfected Person of Pure Abyss and Auspicious Virtue."

Finally, Zhang Zhijing, the current Quanzhen patriarch, is commanded to implement this edict, dated the first month of the sixth year of the Zhiyuan era. This text originates from the "Stele of the Quanzhen Patriarch Perfected Chongyang of Zhongnan Mountain," collected by Li Daoqian, the Celestial Joy Daoist of Yimen, in the "Records of Immortal Sources from Sweetwater."

This passage records the life story of Wang Chongyang (styled Chongyangzi), founder of the Quanzhen (Complete Perfection) school of Daoism. The author Jin Yuanzhu, a high-ranking court official, begins by noting how prosperous eras invariably give rise to extraordinary individuals.

The text compares the core transmissions of Confucianism, Buddhism, and Daoism: Buddhism transmitted the Chan (Zen) mind teachings through Bodhidharma, Confucianism perpetuated Confucius' doctrines through Zisi's Doctrine of the Mean, while Daoism conveyed the true constant Dao of Wuwei (non-action) through Laozi's five-thousand-character Daode Jing. Wang Chongyang emerged as an inheritor of this Daoist lineage. His establishment of the "Quanzhen" teachings emphasized abandoning illusions and preserving one's true nature—the essential method for achieving immortality.

Wang Chongyang (originally named Wang Zhe, courtesy name Zhiming) was born in Dawei Village, Xianyang. His mother carried him for twenty-four months and eighteen days before delivery, symbolically corresponding to the twenty-four solar terms. Born with dignified features and standing over six feet tall, he possessed an outgoing personality and eloquence. Though from a wealthy family, he frequently aided the poor—often forgiving half the grain he lent—demonstrating his benevolent character.

In youth, he first pursued civil service examinations, studying at the Jingzhao Prefectural School while also mastering martial arts. During the Tianjuan era (1138-1140) of the Jin dynasty when Shaanxi was reclaimed, he abandoned civil exams for military ones, changing his name to Dewei with the courtesy name Shixiong. When neither path succeeded, he ultimately chose monastic Daoist practice. During the puppet Qi regime's rule over Shaanxi, commoners suffered extreme hardship. When bandits robbed the Wang family, Wang Chongyang defended the starving perpetrators during official investigations, saying "this was like begging from neighbors," pleading for their release—a deed that earned him greater local reverence.

Later, he built a hermitage in Liujiang Village on Mount Zhongnan. Half-drunk while composing poetry, he compared himself to the famous Tang dynasty lay Buddhist practitioner Pang Jushi, calling himself "Wang Haifeng" (meaning an enlightened madman who saw through worldly illusions). From then on, he abandoned household affairs to focus wholly on Daoist cultivation. This period illustrates Wang Chongyang's transformation from worldly talent to enlightened master, showcasing his compassionate character throughout the journey.

This account describes the extraordinary enlightenment journey of Wang Chongyang (styled Chongyangzi), founding patriarch of the Quanzhen (Complete Perfection) tradition:

In Ganhe Town, Shaanxi, Wang Chongyang (then called "Hai Feng" or "Madman" by locals) encountered two mysterious figures wearing felt robes while drunkenly eating meat during summer. Noticing the identical appearance of these men, Wang followed them to a secluded spot and prostrated reverently. The immortals declared "This one can be taught" and transmitted oral cultivation secrets to him. Later Wang would write: "At forty-eight I met transcendents, receiving oral formulas that brought swift results."

The following year at Liquan, Wang again met these two immortals sharing wine at a tavern. When the innkeeper inquired about their origins, they claimed to be twenty-two-year-olds from Pu region without revealing names. They left five prophetic poems for Wang to memorize before burning—later preserved in the Quanzhen Anthology. Thereafter Wang abandoned family life, entrusting his young daughter to in-laws while composing vulgar poems cursing his descendants, concluding: "Only by leaving home for Nanjing (Zhongnan Mountains) can one attain the Dao."

Wang subsequently dwelled in an underground chamber called the "Tomb of the Living Dead" in Nanshi Village, later moving to a river islet near Liu-Jiang Village. Speaking constantly of transcending worldly dust, locals mocked his apparent madness. Roaming with a wine gourd, he'd sing while walking, sometimes giving plain water that tasted like wine to beggars. After receiving "divine excrement" (an immortal elixir) from another master, he abstained from alcohol—yet his breath carried wine fragrance.

In April 1167 (7th year of Dading era), Wang suddenly set fire to his thatched hermitage. Villagers rushing to extinguish flames saw him dancing wildly beside the blaze while singing. He prophesied: "In three years someone will rebuild this hut," leaving verses declaring "None shall match my carefree spirit." At dawn he departed eastward with an iron alms bowl, claiming "My destiny lies with the East." By July he reached Ninghai Prefecture (modern Yantai), where wealthy merchant Ma Congyi (later renamed Ma Yu, among the Quanzhen Seven) had dreamed of cranes soaring over his southern garden—an omen of Wang's arrival.

This passage records the miraculous encounters between Wang Chongyang (referred to as "the Perfected One"), patriarch of the Quanzhen (Complete Perfection) Daoist school, and his three disciples: Ma Yu (Danyangzi), Tan Chuduan (Changzhenzi), and Qiu Chuji (Changchunzi).

When Wang first met Ma Yu (called "Lord Ma" in the text), the latter remained skeptical. The Perfected One built a Quanzhen hermitage where cranes took flight, entering a hundred-day retreat during which he alternated between eating and fasting, requiring neither water nor fire. Though the hermitage stood merely a hundred paces from Ma's residence across several streets, the master could pass through locked doors at night to converse with Ma in his chamber. More remarkably, the Perfected One could rotate his eyes in opposite directions and manifest various transformations. Ma Yu experienced recurring dreams—his deceased mother whispering "Lü Ma tong" (hinting at his destined master-disciple bond with Wang), followed by a carpenter named Zhou imparting teachings—until he resolved to renounce worldly life and follow the master.

In another visionary dream, Ma observed the Perfected One seated opposite a Daoist priest, from whom he learned an alchemical verse. Upon waking, he could only recall the lines: "When white is burnt and yellow refined/Therein lies the elixir of immortal life." Later, the master formally initiated Ma Yu, bestowing the religious name "Yu" and the Daoist title "Danyangzi" (Master of Cinnabar Yang).

The Perfected One also healed Brother Tan (Tan Chuduan), who suffered from advanced leprosy. After washing his face with the master's ablution water, Tan's eyebrows and beard regrew completely, his afflictions vanishing—earning him the title "Changzhenzi" (Master of Eternal Truth). The illiterate Brother Qiu (Qiu Chuji) received enlightenment when entrusted with clerical duties; he subsequently gained the ability to memorize a thousand characters daily, mastered poetry composition, and became known as "Changchunzi" (Master of Eternal Spring).

As more seekers came to study under him, the Perfected One tested them with scoldings and physical blows. Most withdrew, leaving only Ma, Tan, and Qiu to receive the true transmission. The account further describes how during his eighth year of practice in March, while meditating in a Kunyu Mountain cave, the master halted a tumbling boulder with a thunderous shout. These narratives exemplify the supernatural phenomena in Daoist cultivation and the heart-to-heart transmission between masters and disciples.

This account describes the various miraculous manifestations of an enlightened master (referring to Wang Chongyang, founder of the Quanzhen tradition). While residing at the Jiang family hermitage in Wendeng, children witnessed precious objects like lapis lazuli, agate, and pearls floating before him—visions invisible to others. Later in Wendeng, he established the "Three Teachings Seven Treasures Assembly," a cultivation organization integrating Confucianism, Buddhism, and Daoism.

By the fourth month of the Jichou year (1169), Zhou Botong of Ninghai invited the master to stay at the Golden Lotus Hall. At night, divine light often enveloped the hall, causing locals to mistake it for a fire—only upon approaching would they discover the radiance emanating from the master himself. The local well water, originally brackish and bitter, turned sweet and clear after he recited incantations over it, leading to the founding of the "Three Teachings Golden Lotus Assembly."

During his travels, the master repeatedly displayed extraordinary powers: while viewing the sea from Penglai Pavilion, he was suddenly swept into the ocean by a whirlwind, only to leap back from the waves moments later; when praised for his bright eyes, he deliberately revealed sickly ones; when told his cultivation was complete, he purposely relieved himself before the prefectural office. These paradoxical actions consistently baffled observers. Subsequently, he established the "Three Teachings Jade Splendor Assembly" in Dengzhou and the "Three Teachings Equality Assembly" in Laizhou—all organizations bearing the "Three Teachings" designation, reflecting his syncretic approach.

In Laizhou, Liu Chuxuan (Daoist name Changshengzi) became his disciple, joining Qiu Chuji, Tan Chuduan, and Ma Yu as the "Four Great Disciples" (Qiu-Liu-Tan-Ma). Another episode occurred during the master's journey through Ninghai when he tossed an oil-paper umbrella into the sky—it rode the wind over two hundred li before landing at the hermitage of Wang Chuyi on Mount Zha. The umbrella's handle bore the inscription "Umbrella Yang Master," and Wang (later known as Yuyangzi) was said to have attained the Dao as a child at the Xuanting Palace.

These records illustrate the master's transcendent abilities that defied conventional logic, his unconventional methods of spontaneous teaching, and his emphasis on harmonizing the Three Teachings rather than exalting any single tradition.

Opposite the prefectural office stood a divination shop run by the recluse Hao Sheng. Wang Chongyang (founder of the Quanzhen school of Daoism) sat there with his back turned to the entrance. Hao said, "Please turn around, True Man." The master replied, "It is you who refuse to turn your head." With that, he flicked his sleeves and departed. Hao experienced sudden enlightenment - this man would later become the famous Guangningzi Hao Datong. Sun Bu'er, wife of Ma Yu (Danyang Zhenren), also took monastic vows around this time. Having achieved profound spiritual awakening early on, she became known as Immortal Aunt Sun, ranking second only to Qiu, Liu, Tan and Ma among the four foremost disciples. Thus the master's lineage gained three great practitioners.

One day the master announced to his followers: "The hour approaches. Tomorrow I journey west." When disciples begged for a parting poem, from dawn till dusk he composed: "This road I take against my will/ Clouds summon my awakened core/ Ten thousand miles of pure breeze companion/ One wheel of bright moon forever friend/ Blue mountains and clear waters see me off/ Fine wine and delicacies greet me along/ If tonight's cup holds meaning true/ Light red candles to shine on icy purity." As his brush paused, a certain Master Shi arrived unannounced with wine, astonishing all present. The master often urged people to recite the Heart Sutra, Dao De Jing, Qingjing Jing and Classic of Filial Piety, saying these scriptures aided spiritual cultivation.

The next day, the master traveled with Ma Yu and three other disciples to Daliang (modern Kaifeng), lodging at the porcelain merchant Wang's inn. On New Year's Eve, he bid farewell: "I must depart." When begged for a final verse, he said: "I've already written it on the wall of Lü the Daoist's hermitage in Chang'an's Luancun village." Then reclining on his left arm, he passed peacefully. As mourners wept, he suddenly sat up: "Why weep?" Drawing Ma Yu close, he whispered final instructions to spread the Dao in Guanzhong. On the fourth day of the first lunar month (1170), he recited: "Zhongnan's Chongyangzi/ Calls himself Wang the Mad/ Came with sun and moon/ Departs to west or east/ Clouds and water companions/ Emptiness and void neighbors/ One shining true nature/ Unlike ordinary men." Sitting upright, he expired.

Later Ma Yu widely propagated the teachings, establishing Quanzhen Daoism's golden age. During Emperor Shizong's reign, hearing of the master's virtue, imperial envoys summoned his disciples in 1188. Qiu Chuji and Wang Chuyi answered the call. The emperor appointed Qiu to conduct Wanchunjie purification rituals as high priest. That May at Shou'an Palace's Longsong Island, his Daoist lectures so pleased the throne that he received an official hermitage and imperial orders to create statues of Lü Dongbin, Wang Chongyang and Ma Yu.

This passage records the missionary deeds of Wang Chongyang, the founding patriarch of the Quanzhen (Complete Perfection) tradition, and his disciples. In the main hall of the official temple enshrines a statue of Wang Chongyang, whose poetic works are preserved in the Panxi Collection. In the sixth month of the second year of the Cheng'an era (1197) under Emperor Jin Zhangzong, the emperor again summoned Wang Chuyi, bestowing upon him the honorific title "Master Who Embodies the Mysteries" (Tixuan Dashi) and granting him a Xiuzhen Guan (Cultivating Truth Temple). That same year in the tenth month, Liu Chuxuan was summoned to remain at the Tianchang Guan (Celestial Longevity Temple) awaiting imperial edicts.

From Wang Chongyang (Daoist name Chongyangzi) to his disciples Ma Yu (Danyangzi), Qiu Chuji (Changchunzi), and other patriarchs, all left written works transmitted through the ages. These perfected beings (zhenren) first emerged in Shaanxi before spreading their teachings in Shandong, eventually making the Dao methods known throughout the realm, their fame reaching even the Son of Heaven. The spiritual lineage they established enabled later cultivators to wander in carefree liberation—truly a magnificent achievement.

Fifty-six years later, two eminent Daoists—Li Zhiyuan (Daoist name Zhenchangzi) from Bianjing's Jiaxiang Temple and Yu Shanqing (Daoist name Dongzhenzi) from the Zhongtaiyi Palace—commissioned the lay scholar Chuxuan, a friend of Yuyangzi (Wang Chuyi), to compose this stele inscription to honor their patriarch's legacy.

The inscription records: Xianyang's Dawei village, with its majestic mountains and rivers, nurtured the extraordinary Wang Chongyang. From childhood he displayed remarkable intelligence, growing into an exceptional adult whose eloquent speech and literary talent matched his mastery of mounted archery and martial arts. Though originally intending to bring order to chaotic times through civil and military means, celestial will guided him onto the path of cultivation. Due to profound karmic connections from past lives, he resolutely left household life and received secret transmissions from true immortals. People called him "Eccentric Wind Perfected Being" (Haifeng Zhenren)—whether singing or dancing, his seemingly mad behavior concealed great wisdom, and his casual utterances became literary treasures.

Later, he burned down his hermitage and departed from Guanzhong, traveling eastward as a mendicant to spread the Dao. In Ninghai (modern Muping, Shandong), he encountered destined disciples—Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu (collectively called the "Four Perfected"), later joined by Wang Chuyi, Hao Datong, and Sun Bu'er (forming the "Seven Perfected") to propagate Quanzhen teachings. Among them, Yuyangzi (Wang Chuyi) and Changchunzi (Qiu Chuji) particularly distinguished themselves, receiving imperial honors.

Wang Chongyang's sublime deeds shine like stars and radiant clouds—though he has ascended as an immortal, his Dao methods endure eternally. Through them, the Quanzhen tradition flourished, enabling cultivators to wander freely in pursuit of truth. This stele stands at the immortal traces of Patriarch Chongyang on Zhongnan Mountain.

This passage documents the life and teachings of Wang Chongyang (styled Chongyangzi), founder of the Quanzhen (Complete Perfection) tradition. Written by the Yuan dynasty official Liu Zuqian, it highlights the common ground between Confucian and Daoist teachings.

The text observes that the doctrines of Confucius and Laozi both originate from the supreme truth, just as heaven and earth embrace all things without distinction of size, for ultimate truth is inherently complete. Yet narrow-minded scholars have imposed artificial divisions, leading to endless debates between the two schools. In reality, there is only one universal truth, and all sages share the same purpose of guiding humanity toward goodness. When Daoism speaks of "compassion and frugality" and "universal salvation," it fully aligns with Confucianism's emphasis on "benevolence and righteousness as fundamental virtues."

Originally from Xianyang, Wang Chongyang (born Wang Zhe, courtesy name Zhiming) had an extraordinary birth after his mother carried him for twenty-four months. He possessed a majestic appearance and mastered both literary and martial arts in his youth, even passing the military examinations. During the Tianjuan era (1138-1140) of the Jin dynasty, he became a wealthy local figure who forgave thieves who stole from him during a famine. In 1159 at Ganhe Town, he encountered immortals who transmitted oral instructions and bestowed elixir waters, after which he severed worldly ties. His deliberate eccentric behavior reflected the difficulty of conveying profound truths to ordinary people, hence his use of unconventional teaching methods.

Initially a Confucian scholar, after attaining the Dao, Wang always instructed disciples to first study the Classic of Filial Piety and the Daode Jing (Scripture of the Dao and Its Virtue), emphasizing filial devotion and simplicity. His teachings frequently cited Confucian classics as evidence. In Shandong's Wendeng, Ninghai, and Laizhou regions, he organized five Dharma assemblies to expound on "rectifying the heart with sincerity and purifying desires," never confining himself to any single school. This synthesis of Confucian and Daoist thought embodies the inclusive philosophy that "there are not two separate Daos under heaven."

This passage records the legendary deeds of Wang Chongyang (styled Chongyangzi), the founding patriarch of the Quanzhen (Complete Perfection) tradition. Initially dwelling in seclusion at Nanshi Village, he dug an underground chamber called the "Tomb of the Living Dead," planting four crabapple trees at each corner to symbolize his vision of uniting all Daoist schools under one banner. After three years, he departed this retreat and joined fellow adepts He and Li for cultivation at Liujiang Village.

In the summer of 1167 (the 7th year of the Dading era), Wang deliberately burned down his thatched hut while singing and dancing by the flames. The next day he journeyed eastward to Ninghai, where at the Yilao Pavilion he encountered local scholar Ma Yu (later known as Danyangzi). Initially skeptical, Ma confined Wang in a hermitage for several days without food or drink, yet the master miraculously came and went at will. After receiving spiritual awakening in a dream, Ma and his wife Sun Bu'er (Qingjing Sanren) became disciples. Wang subsequently accepted six other students: Tan Chuduan (Changzhenzi), Liu Chuxuan (Changshengzi), Qiu Chuji (Changchunzi), Wang Chuyi (Yuyangzi), and Hao Datong (Guangningzi) - collectively known as the "Seven Northern Perfections" (Bei Qi Zhen) of Quanzhen Daoism.

In autumn 1169 (Dading 9), Wang traveled westward with four disciples. At a Wang-family inn in Bianliang, he suddenly passed away at fifty-eight. Six years prior, he had inscribed a prophetic poem on the wall of Luan Village Hermitage in Chang'an predicting his lifespan would not exceed fifty-eight years. His disciples transported the coffin back to Liujiang Village for burial, where Ma Yu kept vigil for three years - the site later becoming Quanzhen's ancestral temple. Wang left behind over a thousand poems compiled into the "Complete Perfection Anthologies" (Quanzhen Qianhou Ji), prefaced by Hu Guangqian (Yufeng Laoren). These seemingly eccentric actions all contained profound teachings for awakening humanity.

This passage records the experiences of several key early figures in the Quanzhen (Complete Perfection) tradition and the imperial court's reverence toward them. After Dan-yang Zhenren (Perfected Man of Cinnabar Yang) Ma Yu (foremost among the Seven Masters of Quanzhen) began spreading the teachings, his followers multiplied until disciples could be found throughout the land. When he returned to Shandong, Chang-chun Zhenren (Perfected Man of Eternal Spring) Qiu Chuji expanded the original hermitage at Liu-Jiang into a full Daoist temple, while Yu-yang Zhenren (Perfected Man of Jade Yang) Wang Chuyi requested the site be named Lingxu Guan (Numinous Void Abbey). From then on, all who presided here first received ordination as formal Daoist priests, responsible for maintaining the incense offerings.

Emperor Shizong of the Jin dynasty, who long respected their reputation, dispatched envoys to seek them out. In the spring of the Wushen year (1188), both Chang-chun Zhenren and Yu-yang Zhenren answered the imperial summons to the capital, where they were bestowed with Daoist headgear, scarves, and ritual robes. They initially resided at Tianchang Guan (Celestial Longevity Abbey), then were summoned to the Palace of Northern Longevity's Isle of Tall Pines. After conversing with them, the emperor was greatly pleased and ordered an official abbey built west of the island for their residence. During the Cheng'an and Taihe reign periods (under Emperor Zhangzong), Wang Chuyi and Chang-sheng Zhenren (Perfected Man of Eternal Life) Liu Chuxuan were repeatedly summoned to the palace, granted residence at Xiuzhen Guan (Cultivating Perfection Abbey) to remain available for consultation. Yu-yang Zhenren was additionally honored with the title "Master Who Embodies the Mysteries."

Starting with Dan-yang Zhenren, each perfected master left behind poetry collections. Among them, Hao Guangning (Hao Datong) was particularly versed in the "Yijing" (Book of Changes), with his philosophical insights compiled in the "Taigu Ji" (Anthology of Supreme Antiquity). By the early Zhengda period (1224), the Prince of Mi, Wanyan Shou, composed poems praising Quanzhen's spread in the eastern regions, specifically mentioning four principal propagators—Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu—along with seven eminent perfected beings including Wang Chuyi, Hao Datong, and Sun Bu'er. Among these, Yu-yang Zhenren and Chang-chun Zhenren notably expanded the Dharma gates, receiving special imperial honors.

The author recounts that during his service in the Hanlin Academy, he befriended several Daoist masters including Chongxu Dashi (Great Master of Soaring Emptiness) Li Zhiyuan of Jiaxiang Abbey, Yu Shanqing (who took the Daoist name Wuyuzi) of Zhongtaiyi Palace, and Li Zhichang. At their request, he documented the deeds of Chong-yang Zhenren (Perfected Man of Double Yang, Wang Chongyang). In his youth while serving in Huxian County near Lingxu Abbey, the author became long acquainted with Quanzhen's authentic traditions. Thus he composed this record so future students might understand the patriarchs' life stories and their compassionate works for the world. As for miraculous accounts like spirit journeys, dream manifestations, or flying hats and umbrellas, the author considers these skillful displays of expedient means rather than the essence of cultivation. He cautions seekers to focus on the Dao's true meaning rather than becoming enamored with minor supernatural arts. The colophon notes this "Record of Dan-yang Zhenren Ma's Ascension to Perfection" was written by fellow townsman Zhang Ziyi on the Double Ninth Festival in the first year of Tianxing (1232).

This wise and sagacious scholar, pure in nature and broad-minded, was thoroughly versed in the Six Arts (rites, music, archery, charioteering, calligraphy, and mathematics) and cultivated in the Nine Virtues (loyalty, trustworthiness, reverence, fortitude, gentleness, stability, steadfastness, and compliance). His magnanimity was as vast as the ocean, his bearing transcendent and unfathomable to ordinary people.

He dwelt in humble seclusion, indifferent to official honors, often amusing himself with poetry and wine while disdaining worldly affairs. One day, Master Chongyang (Wang Chongyang, founder of the Quanzhen tradition) came from the west and transmitted to him the secrets of cultivation. In sudden enlightenment, he regarded his wife and children as sandals to be casually removed. Thus he abandoned his great wealth to wander with the master. Following the Luo River into Guanzhong, they built a thatched hut beneath Mount Taiyi (Zhongnan Mountain) for spiritual practice.

Clad in coarse hempen robes and subsisting on plain fare, he remained undisturbed even when barefoot and exposed in winter's depths, wholly devoted to Daoist cultivation. For years he refused all monetary offerings. His eloquent speech flowed effortlessly into poetry—thousands of verses expounding profound mysteries that perfectly embodied the Daoist ideal of "Xi-Yi" (looking but unseen, listening but unheard), circulating widely across the land.

In self-cultivation he embodied purity and detachment, while interacting with others through kindness and harmony. Thus scholars from near and far flocked to follow him, with literati vying to honor him as teacher and friend. At that time, Liu Xianwu (Liu Chuxuan, one of the Quanzhen Seven) served as magistrate of Jingzhao. Upon meeting the master, he felt immediate kinship. Between official duties, they would converse in lofty discourse, discussing the Dao with whisk in hand, joyfully pledging to visit Penglai's immortal realms together someday.

When the master later prepared to return to Shandong, their parting was abrupt. Upon his arrival, devotees from three prefectures and five assemblies gathered like clouds, rejoicing as if beholding a beloved father. They organized a Huanglu Zhai (grand Daoist purification ritual), earnestly inviting the master to serve as Salvation Master (ritual officiant for the dead). In the intercalary winter of Guimao year, while dwelling at Youxian Abbey's Circular Hut in Laiyang at local invitation, before even warming his mat he suddenly achieved feathered ascension.

The following summer in June, when Magistrate Liu arrived to assume office, he wept prostrate before the master's spirit tablet upon hearing the news. Slowly inquiring of the assembled Daoists: "When the master ascended, did he leave final teachings? Pray recount them in detail." The next day, Cao Zhen and Liu Zhenyi presented the master's posthumous writings, explaining: "Our late teacher suddenly manifested signs of return to truth on the sixteenth of last year's twelfth month..."

This passage records the miraculous events surrounding the passing of Master Chongyang (Wang Chongyang, founder of the Quanzhen [Complete Perfection] tradition) and how later generations commemorated his deeds.

On Master Chongyang’s birthday, just as offerings were being prepared for the ceremony, thunder suddenly roared. The master declared that his time to ascend as an immortal had arrived and that he could no longer remain in the mortal world. By midnight, he peacefully departed, resting his head on his left arm. Afterward, his spirit manifested in the homes of Guo Fuzhong, the wine inspector, and Liu Xi, leaving behind a twenty-character poem expressing lament that "no one in this world truly understood him," with the ink still fresh and clear. In Penglai, miraculous signs of his divine presence appeared, and countless other wondrous events were witnessed.

A local official at the time marveled at the master’s extraordinary deeds, remarking that such divine manifestations were rare in recent history and that it would be a shame not to inscribe them on a stele for posterity. However, the disciples humbly declined, feeling unworthy of recording their master’s achievements due to their limited literary skills. Eventually, a Quanzhen disciple named Zhang Ziyi was entrusted with composing the stele inscription. At first, he hesitated, but later he invoked the historical example of Cao Can of the Western Han Dynasty, who sought the advice of Master Gai to govern Qi using the Huang-Lao Daoist principles (referring to ruling through the Daoist philosophy of Wuwei [non-action] and tranquility). Zhang drew a parallel, praising the official’s governance as embodying the essence of Daoist wisdom, bringing peace and prosperity to the people.

The text particularly highlights the Huang-Lao political philosophy that "governing the Dao (Way) values stillness, and the people will naturally settle"—a principle deeply aligned with Quanzhen cultivation. By comparing Master Chongyang’s divine miracles to the virtuous governance of ancient sages, the passage not only underscores the master’s sanctity but also illustrates the practical application of Daoist thought in social administration.

This stele inscription records the governance achievements and spiritual cultivation of an official in Laiyang (present-day Shandong). During his administration, the wronged found justice while the cunning could no longer commit misdeeds, earning him the people's gratitude. His incorruptible fairness surpassed even the legendary governance of historical figures like Lu Zhongkang (a virtuous Eastern Han official) and Ximen Bao (magistrate of Ye County during the Warring States period).

Though Laiyang was notoriously difficult to govern, under his leadership no legal cases remained unresolved. He frequently invited Daoist masters like Yuyangzi (Wang Chuyi, one of the Quanzhen "Seven Perfected Ones") from Tiecha Mountain to discuss Daoist teachings at the government office. Their dialogues explored the fundamentals of Qingjing Wuwei (Daoist core philosophy advocating natural non-action) and methods for Xiuzhen Yangxing (cultivating spiritual nature and longevity techniques). Tirelessly handling official duties from dawn till dusk, he exemplified both administrative excellence and profound understanding of Daoist tranquility.

His colleagues were equally capable: Chief Clerk Jiagu Zhaoxin collected taxes without arrears, while County Captain Pucha Wugong enforced laws so strictly that banditry vanished. The entire county thrived in peace, with their achievements spreading far. Later transferred to Jingzhao Prefecture (modern Xi'an), he deepened ties with Quanzhen masters (likely Wang Chongyang or Ma Yu). When one such perfected being attained immortality in Laiyang, coinciding with the official's return as magistrate, he erected this memorial stele with colleagues to honor Quanzhen teachings.

The inscription concludes that such synchronicity reflected celestial design—a rare occurrence. The author Wang Liyong (a Jin Dynasty official) humbly claims limited literary skill, merely documenting this karmic encounter. Carved on the 15th day of the first lunar month in 1185 (25th year of Jin's Dading era), the stele was established by disciples of Ma Yu (Dan-yang Perfected), second-generation Quanzhen patriarch, illustrating the close historical ties between Jin officials and Quanzhen Daoism.

This passage records the legendary life of Ma Yu (Daoist name Danyang Zhenren), the founding patriarch of the Quanzhen (Complete Perfection) school of Daoism. Born with the courtesy name Yifu, Ma Yu descended from the renowned Han dynasty general Ma Yuan, with his family relocating to Ninghai in Shandong during the Five Dynasties period. His grandfather Ma Jue was celebrated for his filial piety, while his father Ma Shiyang was known for his moral integrity. The text recounts a miraculous encounter where a guest calling himself Lüxian (Immortal Lü) intentionally left valuable silks at their home. When Ma's father returned them and refused to accept half as reward, the visitor prophesied "your family will produce an extraordinary sage," later revealed to be the reclusive immortal Lü Dongbin.

Ma Yu's birth was accompanied by supernatural signs, with his mother Lady Tang dreaming that the Daoist goddess Magu bestowed an elixir upon her. As the second of five brothers named after Confucian virtues (benevolence, righteousness, propriety, wisdom, and faithfulness), young Ma Yu often chanted phrases about riding clouds and cranes like an immortal. Though he excelled in literary arts, he declined official appointments. When the alchemist Li Wumeng, who had spent three years refining elixirs on Kunyu Mountain claiming they would succeed "when an immortal arrives," suddenly encountered Ma Yu, he marveled at his celestial features—"three mountain lines on the forehead and arms extending past the knees"—and composed verses praising his radiant aura and extraordinary destiny.

The narrative elevates Ma Yu's status by comparing his origins to legendary Daoist masters like Guangchengzi, Hunyuan Laozu, and Zhuangzi. Symbolism abounds: the "golden lotus" represents the Daoist transmission lineage, while "the Mysterious Teaching" (Xuanjiao) denotes the Quanzhen tradition. Through miraculous events like Lüxian's elixir gift and Li Wumeng's prophecy, the text constructs Ma Yu's sacred image as a transformative figure in Daoist history.

This account describes how Wang Chongyang (Master Chongyang), the founding patriarch of the Quanzhen (Complete Perfection) tradition, took Ma Yu (referred to as "the disciple" in the text) as his student.

Originally a Confucian scholar, Ma Yu once dreamed of two figures in brown robes (actually incarnations of pigs) weeping about the impending slaughter of a hundred thousand lives. Upon waking, he witnessed Liu Qing's son butchering a pig with distinctive white shoulder hair, realizing the dream's prophecy about the "Year of the Pig" (己亥) and "Xinsi Year" (辛巳). When a diviner predicted he wouldn't live past forty-nine, this became his impetus to seek the Dao.

In autumn of the seventh year of the Dading era, Ma Yu was drinking and composing poetry with fellow seekers at the Pavilion of Joyful Aging. His verse contained the mysterious line "in drunkenness someone supports me." At that very moment, Wang Chongyang arrived despite the summer heat, not only quoting the exact phrase about "supporting the drunkard" but demonstrating profound Daoist insight. When asked his name, Wang cryptically replied: "Where the Five Phases cannot reach, before parents gave birth" – hinting at the transcendent state beyond elemental constraints and returning to primordial origins.

Their philosophical exchange resonated deeply, prompting Ma Yu to invite Wang to stay at his home. Showing Wang his sixteen-poem "Ode to Arhats," Ma Yu was astonished when Wang immediately composed matching verses with preternatural fluency. Earlier, Ma Yu had dreamed of white cranes (Daoist symbols of immortal connection) emerging from his southern garden. When he proposed building a hermitage for Wang, the chosen location perfectly matched his dream. This synchronicity became the decisive moment in Ma Yu's decision to become Wang's disciple.

This passage recounts how Quanzhen Patriarch Wang Chongyang enlightened his disciple Ma Yu (Danyangzi). Initially hesitant about accompanying his master on westward travels, Ma Yu was patiently guided by Wang Chongyang, who described the joys of wandering freely. On the first day of the tenth lunar month that year, Wang instructed Ma Yu to undergo a hundred-day retreat in the hermitage, eating only one meal per day and wearing simple cloth robes and straw sandals even in bitter winter. Remarkably, Ma Yu's spirit flourished like spring reviving a frozen valley, radiating vitality.

On the tenth day of the first lunar month the following year, when the retreat concluded, Wang Chongyang revealed, "I intended to take you westward, yet had you secluded for a hundred days—do you grasp the profound meaning?" Ma Yu experienced sudden awakening. He entrusted his family assets to relatives, wrote divorce papers to part with his wife Lady Sun, and formally renounced worldly life. Having received in a dream the verse "When white is burnt yellow through refinement, the formula for immortality is attained," Wang renamed him Yu (Jade), styled Xuambao (Mysterious Treasure), with the Daoist name Danyangzi. Later, when Ma Yu dreamt of entering mountains with his master, Wang affectionately called him "Shantong" (Mountain Lad) as a nickname.

During cultivation at Yanzia Cave on Kunyu Mountain, Ma Yu suffered unbearable headaches. Recognizing this resulted from excessive medicinal wine consumption, Wang sighed, "Did I journey afar seeking a fellow Daoist only to fail because your resolve wavered?" He then transmitted the "Heart-Refining Admonition": "Those entering the Dao must abstain from wine, lust, wealth, anger, greed, and obsessive thoughts—beyond this, no remedy exists." Ma Yu's ailment vanished instantly.

On the fourth day of the first lunar month in the tenth year of the Dading era (1170), as Wang Chongyang prepared for ascension, Ma Yu requested mourning rites. Wang instructed him to handle affairs at their old Liu-Jiang Village hermitage on Zhongnan Mountain before peacefully departing. Ma Yu, alongside fellow disciples Tan Chuduan, Liu Chuxuan, and Qiu Chuji, visited perfected beings He and Li before settling at the ancestral Liu-Jiang hermitage. Twelve years later, Ma Yu attained completion and followed his master into transcendence.

This account narrates the missionary activities of Wang Chongyang (Daoist name Chongyangzi), the founding patriarch of Quanzhen (Complete Perfection) Daoism, and his disciples in the Shaanxi region.

While in Chang'an, Wang escorted the coffin of an immortal from Bianliang (modern Kaifeng) back to Qin territory (Shaanxi) for burial, fulfilling the immortal's dying wish. During his spiritual practice at Lushan Mountain, he adopted the distinctive "three topknots" as his emblem. These three coiled buns subtly encoded the characters "san ji" (three auspiciousness), which corresponded to the patriarch's formal name.

One autumn evening in the fourteenth year, Wang and three fellow practitioners discussed their aspirations at the Zhenwu Temple in Qindu Town. Wang declared his commitment to "contending with poverty" (embracing asceticism), Tan Chuduan spoke of "contending with truth" (seeking ultimate reality), Liu Chuxuan emphasized "contending with will" (cultivating determination), while Qiu Chuji advocated "contending with leisure" (transcending worldly concerns). The next day after parting ways, Wang returned to Liujiang Village where he built a courtyard for spiritual practice. Above its gate he inscribed "Ancestral Court of the Extinguished Heart," thereafter known simply as the "Ancestral Court."

Challenging his disciples, he asked: "How many two-hour periods comprise a full day?" They answered twelve. "Has the cosmic revolution ever ceased?" he pressed. When they admitted it hadn't, Wang used this to teach that spiritual cultivation required equally unrelenting diligence.

In the eighteenth year, Wang's attempts to enlighten Liu Zhaoxin and Li Dacheng in Huating initially failed until he composed revelatory verses. Li Dacheng experienced sudden awakening, immediately took vows as his disciple, and received the Daoist name "Lingyangzi." The following spring at Huating, they constructed circular walls together. Transplanting a long-dead fruit tree into the compound, they watered it while prophesying its revival on Wang's birthday. True to their word, after thirty-six days (symbolizing the sum of heaven's thirty-six numerical configurations yielding the seventy-two seasonal nodes), the withered tree miraculously revived.

Returning to the Ancestral Court in spring of the twentieth year, Wang resided at Chang'an's Penglai Hermitage. That autumn during severe drought, his rain-invoking verses predicted precipitation within "five times five, no more than twenty-five days"—a prophecy soon fulfilled. Come winter of the twenty-first year, he continued transmitting Daoist methods to disciples like Lai Lingyu and others.

These episodes demonstrate Wang's pedagogy through everyday phenomena, his fulfilled prophecies, and the early spread of Quanzhen teachings in Shaanxi. The "seventy-two seasonal nodes" reference ancient calendrical divisions of the solar year, while the "contending" (dou) series of concepts epitomizes Quanzhen's emphasis on inner cultivation.

This recounts the story of Quanzhen (Complete Perfection) Daoist patriarch Wang Chongyang (styled Chongyangzi) and his disciple Qiu Chuji (styled Changchunzi) spreading the Dao.

Someone once asked: "What does the common saying 'when clothes become old and tattered, they must be taken apart and washed anew' mean?" Wang Chongyang replied: "The teachings of the eastern regions have become corrupted after ages of transmission—I am precisely going to 'take apart and wash' them anew." Within ten days, official documents arrived, and Wang entrusted the religious affairs of the Guanzhong region to Qiu Chuji's care.

When Wang traveled east through Jinan, a man named Han Tao (styled Qingfu), who admired his character and lived at a place called "Garden of Peaceful Joy," sought instruction in Daoist cultivation. Wang taught him: "Cultivating the Dao takes non-attachment as its root, wordless silence as its method, softness and pliancy as its foundation, and purity as its ground. Moderate eating, sever distracting thoughts, sit quietly regulating breath, and sleep peacefully nurturing qi. When the heart isn't agitated, one's true nature becomes stable; when the body isn't wearied, essence and qi remain abundant; when spirit isn't disturbed, internal alchemy (neidan) can be perfected. Achieve these, and you can extinguish desires in stillness and emptiness, stabilize your primordial spirit at the ultimate point, and comprehend wondrous Dao without leaving your door." Han Tao sighed in admiration: "The Great Dao was originally obscure and indistinct—today hearing these supreme principles, I've finally found the gate of entry."

Wang frequently taught disciples daily cultivation methods: when walking, plant feet firmly on the ground; when standing, let spirit wander the Supreme Void (cosmic origin); when sitting in meditation, regulate nasal breathing evenly; when sleeping, focus intention on the dantian (the energy center three inches below the navel where internal alchemy resides). Such teachings were numerous—all fundamental practices for Daoist cultivators.

Later while preaching in Ninghai Prefecture (modern Yantai, Shandong), disciples digging a well encountered massive rocks at nine chi deep and couldn't proceed. Wang said: "Dig two chi deeper—sweet spring water will manifest as verification." Sure enough, at exactly one zhang eight cun depth, spring water gushed forth. On the last day of the twelfth lunar month one year, he suddenly told disciples there would be joyous news that day and began singing and dancing happily. The following first lunar month brought news that his female disciple Sun Bu'er (Daoist name Clear Quiet Wanderer) had attained immortal ascension in Luoyang.

During the tenth month Lower Prime Festival (important Daoist holiday), the magistrate of Wendeng invited Wang to preside over the Jiuyou Jiao (ritual to save souls from the Nine Darknesses). During the ceremony, Wang told disciples Yao Xuan and Lai Lingyu: "Our ancestral master (referring to Lü Dongbin) appears in the sky—wearing a blue headscarf and white robe, seated on a white turtle's back atop a green lotus leaf, the turtle's tail swaying in clouds." All present burned incense and knelt in reverence before the vision gradually reclined southeastward and departed. In the twelfth month at Laiyang's Youxian Temple, Wang suddenly took up his brush and wrote the "Ode to Entrusting Form," praising the vision of qilin beasts accompanying the celestial procession and phoenixes guiding the way into azure skies upon attaining the Dao and ascending.

This passage records the miraculous deeds and virtuous life of the Daoist patriarch (referring to Wang Chongyang) as he achieved ascension to immortality.

The text describes how on his birthday (the 22nd day), the patriarch gazed skyward. When disciple Cao Zhen inquired why, the patriarch revealed he would attend a celestial gathering together with his fellow adept. Disciple Yu Zhiyi marveled at the flourishing state of their school, but the patriarch declared he would "depart with dignity to become a carefree immortal." To disciple Liu Zhenyi, he taught that achieving immortality requires accumulating merit and persevering in cultivation, never retreating even through countless trials.

Before his passing, the patriarch left these profound words: "With eyes open I see, with eyes closed I see—true vision lies not in the eyes, but in the heart's clarity that perceives all." He prophesied Liu Zhenyi's karmic connection with the north. At the second watch of night, the patriarch rested his head on his arm and departed this world. Simultaneously, a prophetic verse appeared on Liu Xi's wall, declaring his wind-borne ascension and admonishing disciples to subdue their inner nature (where dragon and tiger symbolize the spirit and vital essence) to ascend to heaven.

The account documents numerous miraculous signs: the pine trees at Donghua Hermitage on Zijin Mountain of Kunyu turned from green to white—a transformation the patriarch foretold as heralding his passing, which manifested six months later. Masters Changshengzi and Yuyangzi conducted funeral rites, and after seven days interred him at Youxian Temple. Twenty-five years later, when tomb robbers were suspected, the coffin was opened to reveal the patriarch's face as lifelike as in life, prompting reburial with fresh vestments.

The passage concludes by summarizing the patriarch's virtues: in youth he studied Confucianism, managing household affairs capably while delighting in charity; he treated all with humility, showing respect even to children; he followed his master's teachings to enlighten beings, making salvation his mission; after receiving oral transmission from an enlightened master, he cultivated with utmost diligence. These qualities respectively embody Confucian virtues: "accumulating yet able to disperse," "daring not to be first under heaven," "humans can propagate the Dao," and "learning goodness from others."

This passage records the cultivation deeds and influence of Ma Yu (known as Master Danyang), patriarch of the Quanzhen (Complete Perfection) school of Daoism, and his disciples. The text describes how several practitioners reformed their ways after being inspired by Ma Yu: Liu Qing abandoned his butchering profession, while Luan Zhou burned his fishing nets to signify an end to killing—their virtuous actions inspired many others to follow. Dozens of Ma Yu's disciples—including Cao Zhen, Lei Datong, and Liu Zhenyi—became genuine Daoist practitioners through his teachings. Among them, three particularly notable disciples—Tan Chuduan (Master Changzhen), Liu Chuxuan (Master Changsheng), and Qiu Chuji (Master Changchun)—directly inherited their master's wisdom.

In the sixth year of the Zhiyuan era (1269), the Yuan court posthumously honored Ma Yu as "Danyang Baoyi Wuwei Zhenren" (Master Danyang, Embracer of Unity and Non-Action), demonstrating his enduring impact. Nineteen years later, Li Tianle, abbot of Chongyang Wanshou Temple on Mount Zhongnan, commissioned an inscribed stele documenting Ma Yu's spiritual achievements. The text emphasizes how Ma Yu not only inherited the teachings of patriarch Wang Chongyang (Master Chongyang) but also advanced the cultivation methods for achieving longevity and spiritual vision. It recounts key events: Wang Chongyang's divine encounter and enlightenment at Gan River, Ma Yu's transition from Confucian scholar to Daoist adept, and their joint propagation of the Dao through five major teaching centers. The inscription concludes with a eulogy: "The great Dao (Way), inherently spontaneous, has flowed through millennia, requiring true masters to manifest its brilliance; Wang Chongyang attained awakening by drinking sacred waters at Gan River, while Ma Yu enlightened multitudes after his realization; wielding the profound art of 'subduing dragons and taming tigers' (a metaphor for mastering one's inner nature through Neidan/internal alchemy), they disseminated teachings through five centers, ultimately attaining the realm of riding winds, commanding Qi, and roaming freely between heaven and earth."

(Notes: "Gan River" refers to the Shaanxi village where Wang Chongyang encountered immortals; "seven lotuses" symbolize the Quanzhen Seven Masters; "capturing the horse" alludes to Ma Yu's spiritual awakening; "subduing dragons and taming tigers" denotes the Neidan practice of mastering one's temperament.)

This stele inscription records the traces of Immortal Tan Changzhen (an honorific title for Daoist adepts): He saw through worldly affairs as if gazing into an abyss, and generations revered him as a great sage. His mind was as clear as ice and snow, containing heaven and earth within, while the Daoist methods he transmitted were boundless and limitless.

In ancient times, it was said that the true words of immortals require no ornate rhetoric, for genuine Daoist teachings are transmitted heart-to-heart through spiritual communion. Like the secret formulas for refining the Golden Elixir (Jindan) or the celestial tones of a cave flute, these truths float in the mysterious void, comprehensible to only a rare few. During reclusive cultivation, one might witness crimson clouds and cinnabar visions (mystical phenomena seen during practice); when emerging into the world, one could enter jade palaces and golden scriptures (celestial texts). Such adepts appear to act yet ultimately embody Wuwei (non-action) that accomplishes all things. Often seen carrying a wine gourd and shuffling in sandals, he wandered freely through inns and taverns, chanting poetry and forgetting worldly troubles in the company of clear breezes and bright moonlight—this was the very essence of "great concealment within the mundane world."

Those of lofty virtue inevitably attract kindred spirits, just as Su Shi gathered four literary masters—Huang Tingjian, Qin Guan, Chao Buzhi, and Zhang Lei—whose majestic writings propagated Confucian Dao. Similarly, Patriarch Wang Chongyang's four immortal disciples—Ma Yu, Tan Chuduan, Qiu Chuji, and Liu Chuxuan (four of the Northern Seven Perfected of Quanzhen tradition)—transmitted the true meaning of Daoism through emptiness, tranquility, and purity of heart. Whether propagating Confucian teachings or elucidating the path of immortality, all ultimately return to a single genuine heart.

This humble and enlightened Tan Changzhen, originally named Tan Chuduan with the courtesy name Tongzheng, hailed from Ninghai Prefecture in Shandong. His father was an honest scale-maker who treated others with fairness and kindness, often donating to aid the poor. From childhood, Tan showed extraordinary gifts: at six, he fell into a well while playing but was found sitting serenely atop the water, unharmed. When a house fire collapsed a beam onto his bed, he awoke calmly when called, undisturbed. At fifteen, he resolved to pursue learning, and his "Grape Poem" was already widely recited. By twenty, after lying drunk in the snow and contracting wind paralysis, he lamented life's impermanence—thus awakening his aspiration to cultivate the Dao.

Tan Chuduan (styled Yuping) lived an ordinary life until he suddenly contracted a strange illness that proved incurable by any medicine. In desperation, he silently recited the Scripture of the Northern Dipper (Beidou Jing) seeking recovery. One night, he dreamed of an enormous mat suspended in the sky. As he prepared to ascend, he saw the Northern Dipper Deity (a Daoist veneration of the seven stars of the Big Dipper) seated there in full ceremonial attire. Yuping immediately prostrated in reverence, and upon waking, his devotion to Daoism deepened.

By the Mid-Autumn Festival of 1167, upon hearing that Wang Chongyang (founder of the Quanzhen tradition) had accepted Ma Yu as a disciple, Yuping rushed to become his student. Shedding layman’s garments for Daoist robes, he performed the formal apprenticeship rites. Wang Chongyang composed a gatha for him and allowed him to stay overnight at the temple. It was deep winter, with heavy snow chilling even the ashes of the alchemical furnace. Yuping slept on seaweed padding, his fingers stiff with cold. Wang Chongyang extended his foot for Yuping to embrace for warmth, and soon his entire body broke into sweat as if steamed. At dawn, Wang Chongyang had him wash his face with the same water he used, a practice continued for over a month—miraculously curing Yuping’s chronic ailment. From then on, his loyalty to his master was unshakable.

When his wife, Lady Yan, came to the temple demanding his return, Yuping angrily drove her away. Later, seeking cultivation methods from Wang Chongyang, he received a four-word secret and was granted the Daoist name "Changzhenzi" (Perpetual Truth). Wang Chongyang sent him to Weiyang to practice alongside his senior brothers Ma Yu, Qiu Chuji, and Liu Chuxuan, even referencing Yuping’s enlightenment in a buxuci (Daoist hymn).

Before Wang Chongyang’s passing in Bianliang, he appointed these four disciples to oversee the tradition. They escorted their master’s coffin back to Guanzhong, burying him west of the ancestral temple in Liujiang Village and observing mourning rites. Once, Yuping crossed a freezing river to preside over a zhaijiao (purification ritual), indifferent to his soaked shoes—a sight that astounded onlookers. Later residing at the Fojun Temple in Hesuo, he once locked his hermitage, announcing a trip to Weizhou. That night, the temple steward Wen glimpsed blazing light inside and peeked to find Yuping meditating before a fire. Wen withdrew quietly, but before dawn, a messenger sent to Weizhou for medicine found Yuping still asleep in his chamber. Returning with the medicine, they discovered the hermitage’s fire still burning.

Ji Zixun was an extraordinary Daoist master whose remarkable deeds are recorded in various texts with slight variations, yet all acknowledge his spiritual attainment. His miraculous abilities included enduring the humiliation of having his teeth knocked out without bearing resentment (demonstrating great De/Virtue), delivering healing medicine through dreams (manifesting spiritual powers), foreseeing visits from high-ranking officials (displaying precognition), and preventing fires by drawing turtle-snake talismans (revealing numinous abilities). When one's virtue can move celestial beings and one's powers can relieve sentient beings, what else could such a person be but an immortal?

What made him even rarer was his impartial treatment of all people, whether noble or common, wise or foolish. Whether dwelling in mountain forests or bustling cities, he taught the Dao to all. He composed over a hundred poems compiled in the Water-Cloud Anthology. Drawn by Luoyang's vibrant Daoist culture (called "Center of Heaven"), he sought an alchemical retreat and chose Chaoyuan Temple in southern Luo—a former residence of Master Langranzi. Enchanted by its luminous landscape and preserved ancient traces, he accepted a few acres of land east of the temple from abbot Zhang Yongshou, clearing weeds and gathering tiles to build a thatched hermitage.

A devout Luoyang local named Zhu constructed another retreat for him. During meditation at Zhu's hermitage, Ji experienced celestial travel, seemingly encountering Quanzhen patriarchs Wang Chongyang and Ma Danyang, who revealed his ascension date. Later returning to Chaoyuan Temple (now Qixia Abbey, named by Qiu Chuji, the Eternal Spring Master), he passed without illness on the first day of the fourth lunar month (Dading era, 1185), leaving behind a gatha as his room filled with extraordinary fragrance for days—fulfilling at sixty-three the omen hidden in his turtle-snake drawings (the snake symbolizing the si earthly branch, foretelling his si-year, si-month, si-hour return to truth).

His disciples Wang Daoming and Dong Shangzhi, having served devotedly since youth, guarded his immortal tomb for decades. Wang later became Qixia Abbey's abbot, maintaining rituals with Dong unwaveringly. When considering reburial, they followed instructions from official-Daoist Li Duyun and four senior masters—Li Zhiyuan, Yu Shanqing, Wang Zhiyuan, and Chen Wuran—prompting this commemorative inscription. The epigraph reads:

Wang Chongyang, the great Dao master,

Eternal Truth Master Ji followed,

Transmitting heart-mind Dao-methods even spirits can't fathom.

The perfected one met sagely times,

His miracles astonished the world,

Yet I revere his simplicity—

Teaching Dao in Shandong,

Leaving fame in Luoyang.

This passage depicts the transcendent realm and influence of an accomplished Daoist master. The text mentions how his deeds were recorded in poetry and his fame engraved on metal and stone (ancient inscriptions) for posterity. Like colorful clouds ascending, he initiated profound mystical traditions, revealing the secrets of alchemy as clearly as sunlight breaking through clouds.

This exalted master possessed the noble bearing of a wild crane and the wisdom of a spiritual turtle (symbolizing longevity and sagacity), mastering precious scriptures. He could command water and fire, harmonize Yin-Yang (fundamental Daoist concept of complementary opposites), and even manifest multiple forms or enter others' dreams, with his Daoist arts (cultivation techniques) becoming increasingly manifest.

The conclusion states that although this master has departed the mortal world, his spirit remains imperishable through millennia, with his glorious name eternally celebrated. This account originates from the first volume of Ganshui Xianyuan Lu (Records of Immortal Sources at Sweetwater), documenting the miraculous deeds and enduring legacy of this Daoist practitioner.