《甘水仙源錄》Vol. 3

This stele inscription records the life of Yin Zhiping (Master Qinghe), the sixth patriarch of the Quanzhen (Complete Perfection) tradition. Under his leadership, the Quanzhen school reached its zenith, with its teachings spreading far wider than ever before. Patriarch Yin passed away peacefully at age eighty-three on the sixth day of the second lunar month in the Xinhai year at Qinghe Temple on Dafang Mountain. His remains were kept at Wuhua Mountain for nearly a decade afterward.

His successor, Master Chengming Zhang Zhijing (Master Zhang), told the disciples: "Master Qinghe devoted his entire life to repaying the kindness of our founding patriarch Wang Chongyang. Now we should conduct a grand funeral and establish a temple complex at this blessed site." The newly built temple became the most magnificent of its time, making unparalleled contributions to propagating the Quanzhen teachings.

In October 1262 (the third year of the Yuan dynasty's Zhongtong era), the disciples commissioned this memorial stele, inviting the scholar Yi Gou from Ruyang to compose the inscription. Yi modestly claimed that Patriarch Yin's Daoist cultivation (De) was too profound for his limited talents to fully capture, but at the disciples' insistence, he consulted the biographical records compiled by disciple Ma Zhitong, selecting the most outstanding achievements for this inscription.

The latter part expounds on the nature of Dao (the Way): While the Dao of heaven and earth is singular, sages and worthies employ diverse methods to aid the world—some assist rulers at court while others teach commoners; some transform people through Wuwei (non-action) and serenity, others rectify social order through ritual and music; some relieve suffering like Yu the Great controlling floods, others save multitudes through martial means like Kings Tang and Wu. Despite these variations, all fundamentally respond to their era's needs to embody the Great Dao. This explains why sages' accomplishments differ in scale and duration—the crucial factor lies in seizing the moment and adapting to circumstances.

This passage recounts the development of the Quanzhen (Complete Perfection) lineage of Daoism and the life of Yin Zhiping (Master Qinghe).

The text conveys that the Dao of Heaven operates like water and fire—though manifesting differently in various circumstances (water quenches thirst yet also irrigates, fire cooks food yet also provides warmth), its essence remains unchanging. During the turbulent late Jin dynasty, when warfare ravaged the land and people suffered, Heaven sent sages to transmit the Great Dao (Dadao). After Wang Chongyang founded the Quanzhen school, four masters—Ma Yu (Danyang), Tan Chuduan (Changzhen), Liu Chuxuan (Changsheng), and Qiu Chuji (Changchun)—emerged successively to propagate its teachings.

Particular emphasis is placed on Yin Zhiping (Master Qinghe), who inherited Qiu Chuji’s lineage and fully preserved the profound doctrines of past patriarchs. Under his leadership, Quanzhen Daoism reached its zenith: disciples spread across the land, its reputation shook both court and commoners, even the fierce were moved to reform, and the violent became docile. He transformed a chaotic era into a realm of purity, turning a world of suffering into a paradise of peace. The scripture regards this as the most successful example of religious transformation in history, achieving the most perfect merit (gongde).

Yin Zhiping (1190–1251), styled Dahe, traced his ancestry to Cangzhou before his family relocated to Laizhou during the Song dynasty. Among his forebears were nine imperial scholars (jinshi), seven of whom served as prefects. Yet by his grandfather Yin Gongzhi and father Yin Hongyi’s generation, both chose reclusion over official service. At Yin’s birth (20th day of the first lunar month, 1190), his mother dreamed of a grand ceremonial procession entering their home, while neighbors mistook the vision for a fire and rushed to help. From childhood, he displayed extraordinary brilliance: at three, his innate gifts emerged; by five, he could recite a thousand characters daily in school, offering unique insights into texts; by seven, he pondered life and death. At fourteen, upon meeting Master Ma Yu, he sought ordination but was stopped by his father. At nineteen, he finally fled home to formally enter the Daoist path, beginning his cultivation in Changyi County.

Master Xi'an (a Daoist practitioner) would often sit alone beneath trees until dawn. One night, he dreamed that Immortal Liu Changsheng (a Daoist transcendent being) descended gracefully, severed his head, opened his chest, then restored everything. Upon awakening, he attained profound enlightenment. Later, he established a hermitage in Fushan County where he practiced cultivation for years, healing the sick and aiding the distressed, earning the people's deep gratitude for his virtuous De (Virtue/Power).

During his travels to Weizhou, the local magnate Wanyan—though usually arrogant—was so moved by his moral cultivation that he voluntarily donated garden land to build a Daoist temple named "Yuqing Guan" (Jade Purity Abbey), leading his entire household in revering the master. Though this temple was later destroyed by war, the pines and cypresses planted there have since grown into a dense forest.

He then visited Qixia Abbey to pay respects to Master Changchun (Qiu Chuji), performing the disciple's ceremony. Master Changchun held him in exceptional esteem, imparting the complete Daoist methods without reservation. He further studied the Yi Jing (Book of Changes) with Master Hao Taigu and received cultivation mantras from Master Wang Yuyang, thereafter advancing steadily in Daoist practice until his reputation spread far and wide, attracting seekers from all directions.

In 1219 (Jimao year), Genghis Khan dispatched Liu Zhonglu to summon Master Changchun. Liu told Li Zhenchang of Yidu: "Master Changchun now dwells in seclusion by the Eastern Sea. Without first consulting Master Yin (Xi'an), our mission may prove difficult." They thus visited Yuqing Guan to meet Master Xi'an. Upon witnessing the master's dignified bearing, Liu instinctively straightened in reverence. When discussing the imperial edict, the master said joyfully: "To teach the people through the great Dao—this is the perfect moment!" He then accompanied the envoys to Laizhou's Haotian Abbey to meet Master Changchun.

Previously, both the Jin dynasty and Southern Song had sent invitations that Master Changchun declined. This time, persuaded by Master Xi'an, he finally agreed to journey north. The eighteen accompanying disciples—all venerable practitioners—were led by Master Xi'an. From 1221 (Xinsi) to 1223 (Guiwei), they endured extreme hardships before finally meeting Genghis Khan in Western India. Master Changchun's counsel deeply pleased the emperor.

Returning to Yunzhong, they heard of warfare in Shandong and the Mongol army's impending southward march. Master Changchun declared: "The people's lives hang by a thread—only you can save them," dispatching him to pacify the region. Wherever he went, the populace welcomed him gladly, and countless lives were spared. In 1225 (Yiyou year), the imperial court decreed that Master Changchun should preside over Taiji Gong (present-day Beijing's White Cloud Abbey). Though pilgrims streamed in from everywhere, Master Xi'an protested: "Without merit or virtue, how dare I accept such veneration?" He thus withdrew to Dexing's Longyang Abbey.

Thereafter, he frequently received handwritten letters from Master Changchun entrusting him with weighty responsibilities. After the master's ascension, he initially sought seclusion at Yanxia Abbey—even considering complete withdrawal from the world—but reluctantly agreed to oversee religious affairs at the community's insistence.

This account describes the later activities of Qiu Chuji (Daoist name Changchunzi), the eminent master of the Quanzhen (Complete Perfection) lineage. After returning to Changchun Temple, he actively assumed responsibility for transmitting the Daoist lineage. Disciples seeking instruction multiplied daily, with crowds of devotees bearing offerings filling the courtyard. Yet Qiu Chuji suddenly declared his innate preference for mountain solitude and, seizing the opportunity to officiate purification rituals (Zhaijiao) in Pingluan region, withdrew to secluded meditation at Jingzhou's Eastern Mountain.

Soon after, officials from Yanjing (modern Beijing) insisted on his return to Changchun Temple. In 1232 (the Renchen year), when Emperor Taizong of Yuan returned from southern campaigns, he granted Qiu Chuji an imperial audience in Shuntian Prefecture (Beijing), treating him with exceptional honor. The empress even visited Changchun Temple on the emperor's behalf to offer incense, presenting lavish gifts. During spring 1234 (the Jiawu year), while visiting Taiyuan Temple on Mulü Mountain, temple priest Li Xuxuan revealed that for days the previous year, auspicious azure clouds had hovered over the compound. Diviners had predicted the arrival of an extraordinary sage - now manifest in Qiu Chuji's presence.

During the southward journey after spring, they paused several days in Yutian County. One evening Qiu abruptly urged the group to travel fifty li overnight, bedding down in grassy fields. They later learned hundreds of bandits had lain in ambush that night, pursuing them unsuccessfully to Dahedian. Disciples marveled at their master's prescience, crediting him with their deliverance. The empress again dispatched envoys with gifts, including a complete set of Daoist scriptures (Daozang).

Spring 1235 (the Yiwei year) found Qiu Chuji presiding over the grand Yellow Register Ritual (Huanglu Zhaijiao) for deceased souls in Qinzhou. Upon entering the suburbs, locals reported dreams where earth deities announced: "The Zhenren (Perfected Being) approaches - prepare reverently." During the Pingyao rituals, while surrounding areas suffered drought and winds, the ritual lamps burned steadily for three days without flickering. Deeply moved, regional commanders Du Dekang and Liang Yu funded temple constructions.

By ninth month in Pingyang, Qiu assigned disciple Song Defang (Daoist name Piyun) to oversee the monumental Daoist Canon engraving project. Completed within years through popular support, this achievement built upon Qiu's foundations. Attributing Daoism's flourishing to founder Wang Chongyang, Qiu turned attention to renovating Chongyang Temple. When Shaanxi administrator Tian Decan's invitation arrived serendipitously, Qiu traveled to Zhongnan Mountain in spring 1236 (the Bingshen year). Amid wilderness, he personally designed Chongyang Temple's layout. With Shaanxi newly pacified, fearful villagers emerged from mountain strongholds upon hearing of his arrival, settling peacefully under his guidance. The court subsequently appointed him to oversee regional Daoist affairs.

In the Yunzhong region, the imperial court ordered Qiu Chuji (the Eternal Spring Master) to select rigorously disciplined Daoist priests from across the nation to pray for the state's prosperity and guide the people toward virtuous conduct. At that time, temples like Xingguo Temple in Pingyao, Shenqing Temple in Guoxian, Yuxu Temple in Gaoping, Baiyun Cave, Chongyang Temple in Dingxiang, Shenxiao Temple in Qinzhou, and Xuandu Temple in Pingyang all came under Qiu Chuji's jurisdiction. In autumn, the emperor dispatched Grand Secretariat Yang to summon him back to Yanjing (modern Beijing). While crossing the Taihang Mountains, they encountered a band of robbers who all knelt to receive his teachings, completely reforming themselves to become law-abiding citizens.

Passing through Jingxing Pass and traversing the regions of Zhao, Wei, Qi, and Lu, all who sought his guidance received enlightenment and departed satisfied. Along the roads, commoners burned incense and offered flowers on both sides, with tens of thousands daily kneeling in reverence at the sight of his dust. Though gifts piled up like mountains, Qiu remained unmoved. In spring of the Wuxu year (1238), he suddenly declared: "I have grown old and long wearied of worldly toil." In the first month, he transmitted his robe and bowl to disciple Li Zhichang (Li Zhenchang), entrusting him with the religious affairs. He then selected a site at Wuhua Mountain to establish a temple and expanded the Zhenyang Temple at Dafang Mountain, renaming it Qinghe Palace as his retirement retreat.

At the ancestral temple on Zhongnan Mountain (Chongyang Palace), funeral preparations were complete when Qiu was invited in winter of the Gengzi year (1240) to preside over the burial rites. He gladly undertook the journey, braving bitter cold and treacherous paths without fear, often saying: "This is to repay my master's kindness." During this severe winter when the Jingzhao region suffered drought, people prayed: "When the Eternal Spring Master arrives, his harmonious Qi will surely move Heaven." True enough, snow fell the moment he descended from his carriage, allowing the burial to proceed smoothly until its completion on the 25th day of the first lunar month the following year. Though Shaanxi was then newly pacified as a frontier region, tens of thousands of Daoist priests and devotees gathered for the ceremony, creating tumultuous scenes that only Qiu's towering virtue could pacify and complete with dignity.

When the Chongyang Master (Wang Chongyang) cultivated the Dao here, he burned his thatched hut before journeying east after attaining accomplishment, leaving prophetic verses about later restoration of the site. Now Qiu Chuji composed matching verses mentioning "inheriting the Patriarch's reconstruction." Could this century-spanning echo be mere coincidence? Clearing weeds and leveling land, they undertook massive construction until halls and pavilions stood renewed, finally inscribing the plaque "Chongyang" to honor origins. Prestigious temples like Yuntai Temple on Huashan, Huaqing Palace on Lishan, and Zongsheng Temple at Taiping Palace all appointed venerable Daoist masters to oversee restorations surpassing their former glory.

Returning to Yanjing that same year, during summer's fifth month while passing through Taiyuan where spring drought had prevented sowing, Qiu Chuji took pity and donated his personal savings as temple offerings to pray for rain on the people's behalf.

This passage records the life and noble character of a Qinghe School Daoist master (known as the "Expansively Transforming Perfected Being of Subtle Dao and Pure Harmony") during the Yuan Dynasty.

Shortly after returning to Yanjing, the master instructed his attendants to clean his old quarters in the western hall of Qinghe Palace for cultivation practice. At dawn the next day, after completing his customary morning rituals, he suddenly bid farewell to his disciples, announcing his imminent departure from this world. While everyone was shocked, he remained resolute, declining to leave any final words except insisting on simple funeral arrangements. Thereafter he ceased eating, sustaining himself only with water and tea, yet maintained vigorous spirits while sitting upright to discourse on the Dao. That night, after arranging his robes, he passed away peacefully in a reclining position with arms folded. At the moment of his departure, an extraordinary fragrance filled the chamber. Those who came to pay their respects wept inconsolably as if mourning their own kin.

The master left numerous writings which his disciples compiled into the Radiant Preservation Collection and recorded sayings. These works, demonstrating profound mastery of classics and deep realization of Daoist methods, were praised as "erudite yet concise." The imperial court posthumously honored him with titles, while literati's commemorative verses were collected in the Record of Karmic Connections. Teaching disciples according to their capacities, he emphasized humility and diligence in self-cultivation, advocating practical cultivation to enter the Dao's path. Occasionally revealing profound mysteries, he embodied the cultivation realm of "exhausting principles and fulfilling nature to reach life's ultimate purpose."

In his youth, the master had secluded himself for over twenty years at Longhu Mountain in Weiyang. Though surrounded by worldly temptations, he maintained impeccable purity. Once when his beloved horse was stolen and the thief insisted it was his own, the master simply returned the animal without dispute. His profound inner cultivation manifested in extraordinary presence—commanding respect without severity, approachable yet dignified, maintaining transcendent equanimity whether in high position or humble circumstances. Later encountering an enlightened ruler, he employed Daoist methods to benefit the people. His teachings spread like spring rain nurturing distant lands, with even birds and beasts receiving his benevolent influence.

This passage describes the realm and virtues of enlightened Daoist masters, as well as the importance of moral restoration in turbulent times.

Those who have truly attained the Dao (the Way) possess cultivation like the midday sun or the radiance of a full moon—naturally reaching perfection without deliberate pursuit. Yet they maintain humility and detachment, freely responding to endless karmic conditions while their spirit abides in the void. This state grasps the root while skillfully applying its principles, avoiding all extremes. It stands in stark contrast to those who, though sharing the same origin, stray onto divergent paths.

The author laments that in an age of collapsed rites and corrupted customs, people are tainted by defiled habits, losing even the most basic moral standards. Yet when the true wind of teaching passes, the violent become benevolent, the contentious learn humility, and the arrogant soften their edges—restoring harmony to society. Such power to revive moral principles—how easily can it be measured?

The ensuing inscription poetically depicts the chaos of troubled times: misfortunes prevail, wars rage endlessly, and the people suffer like fish boiling in a cauldron. Then Heaven sends a supreme sage (referring to Wang Chongyang, founder of Quanzhen Daoism) to teach through divine truth. Like the eternal flow of the Gan River's waters, it nourishes the transmission of the Dao. Though the world is no longer pure, the great Dao remains whole and complete.

The inscription concludes that after a thousand years of upheaval, turning calamity into fortune depends on karmic conditions. These enlightened masters return to spread the teachings, expound profound truths, and leave behind countless scriptures (Jing). Only then can one believe: there are no foolish immortals in Heaven—those who attain the Dao are truly awakened beings.

(Note: "Chongyang" refers to Wang Chongyang, patriarch of Quanzhen (Complete Perfection) Daoism; "Gan River" is the legendary site where he encountered immortals and attained the Dao; "six petals bloom into golden lotus" metaphorically alludes to the Quanzhen lineage, including the Northern Seven Masters.)

This stele inscription documents the development history of the Quanzhen (Complete Perfection) tradition and the life stories of several key figures. The mentioned "Chongyang Zhenren" (Wang Chongyang) was the founder of Quanzhen Daoism. After receiving divine revelation from an immortal at Ganhe, he burned his thatched hermitage in Liujiang (modern-day Huxian County, Shaanxi) and journeyed eastward to spread the teachings. Within just a decade, he made Quanzhen Daoism flourish throughout the land.

Wang Chongyang's four most outstanding disciples were known as the "Four Perfected Ones": Danyang Zhenren (Ma Yu), Changzhen Zhenren (Tan Chuduan), Changsheng Zhenren (Liu Chuxuan), and Changchun Zhenren (Qiu Chuji). These eminent disciples reformed religious regulations and propagated the sacred teachings, revitalizing Daoism. Among them, Changchun Zhenren (Qiu Chuji) was particularly remarkable—he saved sentient beings through benevolence and educated people with compassion, attracting many exceptionally talented disciples.

The inscription particularly records two of Qiu Chuji's successors: Yin Zhiping (Qinghe Zhenren) and Li Zhichang (Zhenchang Zhenren). Qinghe Zhenren followed Changchun Zhenren from an early age and accompanied his master on the westward journey to meet Genghis Khan, becoming the most outstanding disciple. After inheriting the leadership of the tradition, he remained humble and eventually enjoyed a peaceful natural lifespan.

Zhenchang Zhenren (Li Zhichang) cultivated his true nature through tranquility, treated others with kindness, and possessed both virtue and talent, earning him widespread renown. People from near and far—both monastics and lay followers—competed to pay him respects. Originally named Zhichang with the courtesy name Haoran, his ancestral home was in Yongnian, Hebei. To avoid war during the late Song dynasty, he moved to Fanyang (modern-day Zhuozhou area in Hebei) and later settled in Kaifeng. The inscription praises him as "living without desire, passing without decay"—a true Daoist master who attained the Way.

This passage records the early life of Qiu Chuji (Daoist name Changchunzi), the founding patriarch of the Quanzhen (Complete Perfection) school of Daoism. It describes how his ancestors had lived for generations in Guancheng, with his great-grandfather Qiu Hao, grandfather Qiu Chang, father Qiu Ming, and father Qiu Man all being virtuous recluses highly respected in their community.

On the nineteenth day of the first lunar month in the guichou year of the Mingchang era (1193 CE) during the Jin dynasty, Qiu Chuji was born after his mother Lady Nie dreamed of a strangely dressed man presenting her with a jade child. He lost his father at age two and his mother at six, thereafter being raised by his uncle Qiu Jichuan, a scholar who repeatedly ranked at the top of imperial examinations yet only achieved the status of "associate advanced scholar," which left him deeply regretful.

Recognizing Qiu Chuji's exceptional intelligence, his uncle sought to prepare him for the civil service examinations. However, the youth preferred a life of quiet simplicity, often silently praying to encounter an enlightened master. At nineteen, when his uncle arranged a marriage for him, Qiu lamented: "My original aspiration was to study the Dao—if bound by romantic attachments, how could I transcend worldly dust like the ancients?"

Later bidding farewell to his classmate Zhang Benmin, he began wandering with books and staff, first secluding himself at Laoshan in Donglai before moving to the Immortal's Palace at Tianzhu Mountain. There, the temple's caretaker Li Xian of Tangyin, impressed by Qiu's dignified appearance and extraordinary speech, highly praised him and suggested he seek instruction from Master Changchun (referring to Patriarch Wang Chongyang).

During the turbulent Zhenyou era (1213-1217 CE) of the Jin dynasty, Qiu Chuji took refuge at Dongshan in Jimo, where locals sheltered from bandits in a cave accommodating hundreds. Once when bandits came, the villagers denied Qiu entry for arriving late, resulting in his capture. Under severe torture, he never revealed the cave's location, thereby saving hundreds of lives. The remorseful villagers later vied to support him. As late as the wuyin year (possibly 1278 CE) when this account was written, elderly locals could still recount this story.

This passage records the significant journey of Master Changchun (Qiu Chuji, patriarch of the Quanzhen school of Daoism) during his westward mission to spread the Dao, along with his interactions with disciples.

At the time, Master Changchun set out westward from Shandong, where the local official Tian Zhuo deeply revered his virtue (De). While in Jimo, the military commander Huang Gua invited the master to Yidu (present-day Qingzhou, Shandong) and treated him with great honor. In the winter of 1219, the imperial court dispatched Liu Zhonglu with an edict summoning Master Changchun. However, the deputy commander of Yidu, Zhang Lin, was known for his unpredictable nature, so the master personally persuaded him to provide escort for the journey, fearing obstruction.

In the first month of 1220, Master Changchun departed with eighteen disciples, reaching Yanjing (modern-day Beijing) by the second month. The following spring, they continued northward, arriving at Mount Abuhan (in present-day Mongolia) by the seventh month. There, thousands of Han Chinese settlers lived, and upon seeing the master, they knelt in reverence, believing this to be a rare and profound opportunity. The locals requested the establishment of a Daoist temple, and the master selected his disciple Li Zhichang (later granted the title "Zhenchangzi") to oversee it, naming the temple "Qixia Guan."

In the fifth month of 1223, Master Changchun rested at Qixia Guan on his return journey. During a gathering one day, the master silently handed a bowstring to Li Zhichang—a wordless exchange that conveyed deep understanding. This gesture symbolized the master’s acknowledgment and transmission of the Dao to his disciple. Later, in the seventh month, while cooling off at an official residence during their return, the master instructed Li Zhichang: "A true master is hard to find, and an enlightened person is even rarer—even if encountered, one might not recognize them. Cultivation requires single-minded devotion. Outwardly, appear ordinary, yet inwardly align with the Dao (Tian Dao). Transcend the constraints of form, maintain serenity within, reach the state of no-self, and wander alone in the profound mysteries." These teachings deeply inspired Li Zhichang.

The text particularly highlights the unspoken transmission between master and disciple—"receiving without words, imparting without speech"—as well as the symbolic ritual of "passing the bowstring," embodying the Daoist tradition of "mind-to-mind transmission" (xin chuan). The master’s guidance emphasizes that inner cultivation must surpass outward forms, ultimately attaining the state where self and phenomena are both forgotten.

This Daoist cultivator (referred to as "the gentleman" in the text) later became even more diligent in self-cultivation, abandoning worldly cleverness to nurture his true nature, handling affairs with reverence while following heavenly principles. Even when tested by life-and-death trials and adversities, he never wavered in his moral integrity. When his master (Qiu Chuji, the Eternal Spring Perfected One) resided in Yanjing (modern Beijing), he was involved in all Daoist affairs.

In the seventh month of 1227 (Dinghai year), after his master's ascension to immortality, Yin Zhiping (the Pure Harmony Perfected One) succeeded to the leadership and appointed him as Chief Daoist Registrar (a senior Daoist position), concurrently managing affairs at the Eternal Spring Palace. In the seventh month of 1229 (Jichou year), he had an audience with the emperor at Qianlou Nian. When the court was summoning scholars well-versed in classics to instruct the crown prince, he presented texts including the Book of Changes, Book of Songs, Book of Documents, Dao De Jing, and Classic of Filial Piety, explaining their essential meanings in detail to imperial acclaim. That same eleventh month, he returned by imperial decree.

During winter 1230 (Gengyin year), when false accusations were made about problematic murals in the Hall of Accord with Transformation (a Daoist structure), the Pure Harmony Perfected One was immediately arrested, causing widespread panic. Alone among them, he volunteered to take the punishment instead, declaring: "Pure Harmony is our patriarch, whose duty lies in transmitting the Dao. All affairs of our tradition are my responsibility—the fault is mine alone, unrelated to others." Impressed by his integrity, the envoys specially exempted him from shackles, merely imprisoning him. At midnight, his chains miraculously opened by themselves. After informing the jailers and being re-shackled, the chains released again. At dawn when reported, the envoy happened to be dining and noticed the vague image of Master Qiu appearing on meat bones—thus resolving the false accusation crisis.

In the sixth month of 1233 (Guisi year), by imperial decree he instructed eighteen young Mongol nobles in Yanjing, assisted by Master Feng Zhiheng (Master Silent Illumination). After prolonged teaching, all students achieved scholarly accomplishment. In the seventh month of 1235 (Yiwei year), another decree commissioned him to oversee eminent Daoists constructing a monastery in Helin (modern Mongolia). Though Pure Harmony remained patriarch, all court-related affairs were entrusted to him, earning deep imperial trust with repeated commendations as "Xiankong Bageshi" ("Bageshi" meaning "teacher" in Mongolian).

In the first month of 1238 (Wuxu year), Pure Harmony summoned venerable Daoist friends from across the land, personally writing the document transmitting the patriarchate to him. After repeated refusals, he finally accepted in the third month. The senior official Hutuhu, bearing imperial orders, then conferred upon him the title "True Constant Perfected One, Orthodox Lineage Successor and Expounder of Daoist Teachings." That fourth month, when reporting to court, he first highlighted the Lingxu Abbey on Zhongnan Mountain—where Patriarch Wang Chongyang (Double Yang) cultivated and taught—receiving imperial renaming as "Double Yang Palace" with orders for major expansion. In the first month of 1244 (Jiachen year), he again attended court.

The emperor commanded Qiu Chuji, the Perfected Man (Zhenren), to conduct a grand Universal Heaven Jiao (Putiandajiao, the highest-ranking Daoist sacrificial ritual) at the Eternal Spring Palace (Changchungong), setting up 3,600 spirit altars. A group of rigorously cultivated Daoist priests were selected and universally granted ordination registers (Jielu, Daoist practice credentials). By the sixteenth day of the second lunar month in the Wushen year, this seven-day-and-night ritual was successfully completed, accompanied by numerous auspicious omens.

In the Xinhai year, the first year of the late emperor's reign, the ruler sought to worship the Five Sacred Peaks (Wuyue) and Four Great Rivers (Sidu) according to ceremonial protocols. In the tenth month, an envoy was dispatched to summon Qiu Chuji to the palace. The emperor personally sealed sacred incense before the imperial couch, closing his eyes in deep meditation as he silently prayed toward the ritual site for an extended period. He then handed a golden casket and embroidered banners directly to Qiu Chuji. The imperial attendant Halidan was appointed as deputy envoy, and 5,000 taels of silver from the inner treasury were granted for expenses. At departure, the emperor further bestowed a golden tally and a jade-sealed edict, confirming Qiu Chuji's continued authority over Daoist affairs.

Upon reaching the ritual sites, Qiu Chuji conducted a three-day-and-night Golden Register Grand Jiao (Jinludajiao). Following protocol, purple robes were granted to participating priests, while officials received varying rewards. He visited impoverished communities, distributing relief as appropriate. The pilgrimage route spanned from Mount Heng to Mount Tai, then to Mount Heng (then under Southern Song territory), where remote worship at the Heaven Altar was permitted by petition. Later, the Four Great Rivers were jointly venerated at Jiyuan, followed by rituals at Mount Song and Mount Hua—all performed with the same solemnity as at Mount Heng and Mount Tai. The ceremonies frequently elicited divine responses, recorded in steles composed by grand academicians.

In the first month of the Renzin year, Qiu Chuji journeyed to the ancestral temple at Mount Zhongnan (the birthplace of the Quanzhen tradition) to perform rituals and oversee the construction of Daoist temples. He mandated uniform regulations for all monastic institutions at the mountain's base, given its status as the foundational sacred site of Daoism. By the sixteenth day of the fourth month, he returned eastward.

In the first month of the Guichou year, by imperial decree, he presided over the Golden Register Grand Fast (Jinludazhai), universally issuing ordination certificates (Dudie) to Daoist priests and female adepts (Nüguan) nationwide, with Qiu Chuji serving as the Grand Seal Master (Yinya Dazongshi) for authentication. Come spring of the Jiayin year, the emperor again dispatched envoys to conduct a Universal Heaven Jiao, matching the scale and duration of the Wushen-year ceremony while adding rites to liberate souls of the deceased across the realm. Qiu Chuji was enfeoffed as the Great Savior Master (Dajidushi) and granted 500 taels of gold and 5,000 taels of silver, with all ritual implements and rare incenses supplied by the state. From document issuance to the ritual's conclusion, celestial phenomena—phoenixes, cranes, and auspicious clouds—frequently graced the skies. Moved by the plight of long-imprisoned convicts in Yanjing who lacked opportunities for spiritual cleansing, Qiu Chuji petitioned for their release, leading to the liberation of many prisoners.

This account chronicles the life of an eminent Daoist master. In the twelfth month, the emperor issued an edict summoning him. The following July, he had an audience with the emperor at the traveling palace, coinciding with the arrival of tribute from the Western Regions. When the crown prince and imperial princes hosted a banquet, the emperor specially invited him to attend. After settling into his quarters, the emperor frequently summoned him to discuss principles of governance and pacifying the people.

On the first day of the twelfth month, the emperor confided: "I wish to bring peace and prosperity to all under heaven, yet I have not found like-minded individuals to assist me." The master replied: "Since ancient times, when enlightened rulers possess genuine care for the people, virtuous talents naturally come forth to serve." He then cited historical examples of worthy ministers aiding wise sovereigns. The emperor greatly admired his words and ordered them recorded. From noon until evening, he continued responding to the emperor's inquiries.

The following January, citing advanced age, he requested to retire. Returning from the northern court in April, by late May, the northern eaves of the Zongzhen Pavilion collapsed without apparent cause. On the first day of June, weary of social engagements, he declined visitors and sat in silent meditation. On the eighteenth day, he straightened his robes and addressed his attendants: "Last night I received extraordinary spiritual intimations—I know my time approaches." He entrusted his disciples, particularly Chenming (the Daoist name of Zhang Zhijing), with the affairs of the tradition. The next day, he handed over ritual seals, ceremonial robes, and other tokens of authority. After composing a final verse, he peacefully departed this life at sixty-four.

Though many of his writings were taken by others during his lifetime, two works survived: the twenty-volume Youxuan Ji (Anthology of Profound Mysteries) and the two-volume Xiyou Ji (Journey to the West).

Originally a Confucian scholar, he later resolved to pursue the Dao (the Way). He served his teachers with reverence, treated others with unwavering sincerity, and strictly observed precepts—abstaining from meat and alcohol. During his twenty-year stewardship of the temple, all construction followed his guidance, achieving grandeur unmatched in his time. Donations from devotees across the land were devoted entirely to public use; he kept nothing for himself, passing with only the clothes on his back.

Of stern integrity, he never flattered superiors. Though often slandered, he bore no grudges and met others with consistent goodwill. In his youth, while parting from his classmate Zhang Minzhi, each declared their aspirations: Zhang later excelled in imperial examinations, while he ultimately led the Daoist community. Around twenty-four years after the immortalization of the Eternal Spring Master (Qiu Chuji), when Zhang Minzhi—then detained as an envoy in the north—also took Daoist vows, the master cared for him and his retinue as an elder brother would.

At that time, many newly surrendered scholar-officials from Henan had drifted to the Yanjing region (modern Beijing), with numerous individuals temporarily registering as Daoist priests. Qiu Chuji (Daoist name: Changchun Zhenren, the Perfected of Eternal Spring) made no distinction regarding their backgrounds, warmly receiving them in the refectory (a dining hall for Daoist practitioners), hosting dozens daily. Though some complained of the inconvenience, he remained unperturbed. Such was his sincere attitude toward scholars in general.

Under Changchun Zhenren’s guidance, several hundred disciples studied Daoism, yet from childhood, he recognized the innate qualities of Zhang Zhijin (Daoist name: Chengmingzi, the Child of Sincere Illumination), nurturing him with special care and eventually entrusting him with great responsibility. This discernment in recognizing talent was among his exceptional gifts. Thus, he remained revered across three dynasties—the Jin, Mongol, and Yuan. Wherever he traveled, devotees from north and south eagerly welcomed him, with offerings of incense flowing without cease. When news of his passing spread, nearby followers donned mourning garments and wept as if bereft of parents, while distant disciples erected spirit tablets to honor him from afar. Truly, his life was one of glory, and his death, of solemn reverence.

In the summer of the fourth month of 1260, Kublai Khan, Emperor Shizu of the Yuan, ascended the throne. The following year, in the autumn of the eighth month (1261), the imperial court posthumously honored Qiu Chuji with the title "Zhenchang Shangde Xuanjiao Zhenren" (Perfected of True Constancy, Supreme Virtue, and Spreading Teachings). Another year later, on the fifteenth day of the fifth month in summer, while I was avoiding the heat indoors, Chengmingzi arrived with several temple officials, saying: "Our late master transmitted the Dao with merit, yet nearly seven years have passed since his departure. If we do not record his virtuous deeds, we disciples shall bear eternal regret. As a fellow townsman who knew him best, we implore you to compose a commemorative text." Despite my repeated refusals, they visited three times within a month, bringing written accounts of Qiu Chuji’s life and a biography by Li Dingzhi, the Daoist recluse Xu Zhou (Empty Boat).

Finding these records honest and unembellished—devoid of exaggerated marvels—I combined them with my own observations, arranging them chronologically into this inscription:

Daoism takes Laozi’s teachings as its foundation, advocating humility, contentment, and knowing when to stop. Cultivating one’s nature to attain purity reveals truth within simplicity. Zhenchang Zhenren (Qiu Chuji) was born into a family of Daoist tradition, a direct disciple of Wang Chongyang (founder of the Quanzhen school) and spiritual heir to Qiu Chuji. He transmitted the Dao’s profound essence, establishing a sacred site at Mount Qixia to spread the teachings. Measured in speech and action, he treated others with sincerity and governed himself with integrity, earning universal reverence and the trust of three dynasties. His life ended as honorably as it began—glorified in life, mourned in death. Amid the emerald peaks of Wuhua Mountain, by murmuring streams, his robe and cap rest in a tranquil tomb, marking the resting place of this Perfected One. Now that his legacy finds worthy successors, we recount his deeds here.

This stele inscription records the life of Daoist master Yu Shanqing (Daoist name Dongzhen) from the Quanzhen (Complete Perfection) tradition. Composed by Yuan dynasty official Yang Huan, it was erected at the Chongyang Wanshou Palace on Mount Zhongnan.

The text begins with metaphors of precious jade and pearls, illustrating how truly valuable things remain recognized even when hidden in remote mountains—just as historical records preserve accounts of reclusive sages. The author humbly identifies as a Confucian scholar but affirms that Master Yu's virtue (De) merits documentation.

Yu Shanqing, courtesy name Boxiang, was born into an eminent family in Ninghai (modern Shandong), with ancestors who served as county officials. From childhood he abstained from meat, and upon maturity mastered classical texts while developing particular interest in inquiries about life's essence. Sharing hometown origins with Ma Danyang (one of the Seven Quanzhen Masters), the seventeen-year-old Yu attended Ma's Dharma assembly at the Golden Lotus Platform, where his exceptional gifts earned him discipleship under Ma. On his deathbed, Ma entrusted Yu to Qiu Chuji (the Eternal Spring Master).

Yu's spiritual practice exemplified extraordinary austerity: he chiseled a stone chamber on Wu Yue's southeastern peak, sustaining himself with one daily meal while devoting seven or eight years exclusively to Daoist cultivation without worldly contact. Later, he established a temple at Qinyang's Stone Gate, receiving imperial recognition through the "Jade Clarity Temple" plaque and honorary title "Master Who Embodies the Mysteries." His reputation grew through administering fulu (talismans and registers)—Daoist initiation rituals—to save and elevate others. The inscription particularly notes his 1203 religious activities in Longzhou.

Key terms contextualize Quanzhen's early ascetic practices: "Chongyang" refers to founder Wang Chongyang; "returning to authenticity" (fan zhen) denotes a perfected adept's passing; while "fa lu" indicates the ordination credentials received during monastic vows. These details illuminate the Quanzhen school's formative period of rigorous self-cultivation.

This account documents several significant events in the life of Daoist master Wang Zhidao (later renamed Zhidao) during the Jin-Yuan period. Initially granted the title "Master of Transcendent Emptiness" (Chongxu Dashi), he later received the essential teachings from Eternal Spring Patriarch (Qiu Chuji) and retreated to Tianping Mountain in Xiangzhou for cultivation.

After achieving profound realization, his reputation grew so illustrious that even senior practitioners felt inadequate in comparison. He instructed disciples that the path to immortality required daily accumulation of virtue (De), emphasizing that helping others should be as urgent as saving oneself. During wartime, he dedicated himself to redeeming captive civilians. When unrest arose in Longshan, Li Chongxu of the Supreme Unity Temple (Taiyi Gong) sought to pass the abbacy to him, but he declined.

During a famine, some proposed charging merchants passing through their land to increase revenue. He sternly rebuked such narrow-mindedness, insisting that Daoist practitioners should always extend compassion and convenience. Shortly thereafter, the region indeed experienced abundant harvests. Later, he moved to the Cave of Perfection Temple (Dongzhen Guan) in Wuxing for deeper practice, yet his fame drew constant visits from imperial envoys. Ultimately, he assumed leadership of the Central Supreme Unity Temple (Zhong Taiyi Gong).

Notably, when Henan suffered severe drought, the emperor dispatched him to Jiyuan to pray for rain. Despite encountering fierce winds during the ritual, he persevered. Upon reaching the altar, rain immediately poured down, earning him imperial commendation. In the second year of Tianxing, he was elected leader of the capital’s eminent Daoists. Later, while crossing the Yellow River northward, his boat was stranded on a sandbar in perilous conditions. In the crisis, he foresaw that his disciple Fu Daoqing could resolve the danger—indeed, divine assistance arrived, securing their deliverance. These episodes vividly demonstrate his extraordinary cultivation and ability to respond to adversity.

This passage records the life of the Yuan Dynasty Daoist Fan Yuanxi (styled as Master Xuantong). Highly revered in his time, Fan served as abbot of Dongping's Shangqing Temple. In the autumn of the Yiwu year (1235), he arrived in Yanjing (modern Beijing) and resided at Chushun Hall, where Yin Zhiping (the Quanzhen patriarch known as Qinghe Zhenren) treated him like a brother.

During the Bingshen year (1236), when Yanjing suffered severe drought and locust plagues, Fan responded to public pleas by casting ritual talismans (fulu) into the Lu River to pray for rain. Miraculously, abundant rain fell and the locusts dispersed. In the fourth month of the Wuxu year (1238), imperial edicts selected outstanding Buddhist and Daoist figures, granting Fan the honorific title "Perfected of Penetrating Mystery, Vast Virtue, and Cavernous Truth" (Tongxuan Guangde Dongzhen Zhenren). That same July, Quanzhen patriarch Li Zhichang (Li Zhenchang) petitioned for him to preside over Chongyang's Longevity Temple on Zhongnan Mountain. Later, Beijing's military governor Wu Gong constructed a Quanzhen Temple and invited him to lead it.

In the Gengzi year (1240), Grand Tutor Yila Baojian and Administrator Tian Xiong jointly invited him to ancestral temple ceremonies at Quanzhen's founding site (Chongyang Temple). Traveling westward to Gongchang (modern Longxi, Gansu) in the fifth month of the Bingwu year (1246), he was warmly received by Wang Dechen. During winter stays in Qinting, his interactions with Liu Zejin, Wang Daoning, Jiao Shu and others were documented in the "Western Regions Record."

Returning to Chongyang Temple in the second month of the Dingwei year (1247), a certain Daoist Zhang journeyed from Yunzhong (modern Datong) specifically to pay respects. Fan persistently declined formal honors, prompting attendants to remark: "Venerable Perfected One, nearing ninety with such virtue, you merit these honors." Quoting the Daode Jing, he responded: "True virtue appears incomplete—just as Perfected Dan-yang (Ma Yu) treated even children with respect, how could I presume superiority?"

On the second day of the tenth month in the Gengxu year (1250), after ritual bathing and changing robes, Fan sat upright as usual. The next day, he left a gatha verse expressing his enlightened perspective—"Life brings no excessive joy, death no undue sorrow"—before peacefully passing at eighty-five. Nine days later, he was interred at Chongyang Temple's northwest corner. His deeds were meticulously recorded by Feng Bi, with numerous Yanjing and Bianliang (Kaifeng) officials like Zhang Xingxin, Hou Zhi, Xu Gu, and Yang Yunyi holding him in highest esteem.

This passage records the deeds of Wang Chuyi (Daoist name Yuyangzi), a renowned Quanzhen (Complete Perfection) master during the Yuan Dynasty. Numerous court officials including Transport Commissioner Chen, Chief Minister Wu, and Imperial Reader Zhang, along with local administrators like Wang Fuchen and Pi Bangyong, admired his virtue and sought his guidance.

Wang Chuyi possessed innate humility and compassion, with a character of pure simplicity. His demeanor appeared plain yet never arrogant, gentle yet never conformist—a state of being beyond verbal description. Though countless disciples followed him, none ever witnessed emotional fluctuations in his countenance. Observing his daily life revealed unwavering consistency through all seasons and weather. For sixty-eight years, he cultivated himself with unrelenting diligence, truly embodying the principle of "beginning well and ending well."

When instructing disciples, he emphasized only the fundamental principles of "rectifying the heart and making intentions sincere." As for the esoteric methods of refining Jing (essence) and Qi (vital energy) to nourish primordial vitality—core practices of Daoist Neidan (internal alchemy)—he would never impart them casually to unsuitable recipients, fearing forced explanations might produce adverse effects. His material life exemplified extreme frugality; a single pair of shoes and socks would last him a full year, and he never sought the slightest personal gain.

His footprints spanned the realm: east to the Shandong coast (Haidi), south to Xiangyang in Hubei (Xiangdeng), west to Lintao in Gansu (Taogong), and north to the Hebei-Liaoning region (Yanliao)—all meticulously documented. In the spring following his passing, the author (self-styled "Desireless Master"), though already retired, specially dispatched disciples across six thousand li to request an inscribed memorial for this eminent Daoist.

The concluding eulogy in poetic verse summarizes: The great Dao shares its origin with heaven and earth, though later divided into myriad schools of practice. As a direct disciple of Quanzhen founder Wang Chongyang (Chongyang) and Dharma successor of Ma Danyang (Danyang), Wang Chuyi embraced all beings like vast mountains and wetlands. Though dwelling in reclusion, he perceived worldly affairs clearly, refusing to be constrained like sacrificial offerings—just as jade requires fierce flames to reveal its warm essence.

His cloud-like wanderings moved imperial courts; during droughts he received edicts to pray for rain, quelling floods and fierce beasts. Wielding numinous Fulu (talismans), he commanded the earth, summoning rain deities (Feilian) and water spirits (Fengyi) to bring relief, reviving withered crops. He liberated wronged souls from battlefields, cleansing grievances with willow branches and sacred water—responding to circumstances without attachment. Upon completing his merit, he achieved yu'hua dengzhen (ascension to immortality), his celestial departure moving bystanders to tears.

This passage depicts the magnificent scene of immortal beings expounding the Dao at the sacred site of "Sweet Water" (legendary divine water drunk by immortals). When the massive bronze bell tolls, its reverberations contain profound mysteries, resonating like the teachings of ancient Daoist sages - Zheng Pu (referring to Liezi, who resided in Putian of Zheng State) and the Lacquer Garden (referring to Zhuangzi, who once served as keeper of the lacquer garden).

Practitioners from different traditions find common ground here, discussing profound principles so sincere and pure that even the brushstrokes recording these words seem to touch ultimate truth. The vermilion inscriptions (chishu) and jade-green tablets (cuiyan) emit a fragrance as refined and elegant as orchids and sweet flag (two aromatic plants).

Through imagery of bell sounds, ink brushwork, and fragrant herbs, the text portrays the mystical realm of immortal discourse within Daoist sacred spaces, emphasizing how different schools harmoniously converge here in their shared quest for the true essence of the Dao.