《甘水仙源錄》Vol. 4

The fourth volume of Ganshui Xianyuan Lu (Records of Immortal Sources at Sweetwater) contains the stele inscription of Perfected Li Zhenchang, compiled by Yuan dynasty Daoist Li Daoqian, with the text composed by Zhang Bangzhi.

Perfected Li's mastery of the Dao manifested in three key aspects: first, comprehending the fundamental truths of the Great Dao; second, propagating Daoist teachings; and third, identifying worthy successors. He practiced Quanzhen (Complete Perfection) Daoism—a then-emerging lineage founded by Patriarch Wang Chongyang during the Jin-Yuan period, unprecedented in earlier eras. Among Wang's disciples, only seven received authentic transmission: Ma Danyang (Daoist name Xuanbao), Sun Buer (Daoist name Qingjing Sanren), Tan Changzhen (Daoist name Tongzheng), Liu Changsheng (Daoist name Tongmiao), Qiu Chuji (Daoist name Changchunzi), Wang Yuyang (Daoist name Tixuan), and Hao Guangning (Daoist name Datong). Later, Quanzhen disciples multiplied across the land while other schools declined in comparison.

When Perfected Li studied the Dao, Ma Danyang had already passed, but four masters—Qiu Chuji, Liu Changsheng, Wang Yuyang, and Hao Guangning—remained. Visiting each in turn, all recognized his potential and imparted their complete teachings. Synthesizing these transmissions, Perfected Li's Daoist practice deepened daily. Drawn to mountain forests, he wandered freely yet never lingered long—journeying through Hebei, later to Dengzhou and Laizhou in Shandong, then Songshan in Henan and Shaanxi, finally settling at Danyang Abbey in Daliang (modern Kaifeng). Wherever he went, disciples flocked to him; receiving them warmly and instructing patiently, he inspired profound devotion.

Later, Perfected Li invited Yu Boxiang of Ninghai (courtesy name Gongbo) to preside over Zhongtaiyi Palace, praising this fellow adept's transcendent demeanor and vast knowledge as Qiu Chuji's secretly transmitted disciple, prophesying he would revive Quanzhen Daoism. In spring of the Guisi year, when summoned to court, Perfected Li suddenly sighed to disciples before departure: "Heaven intends to restore the ancient sages' Dao—yet I shall not witness it." Thus hinting at his impending ascension.

This passage records the deeds of two eminent masters of the Quanzhen (Complete Perfection) tradition, a major school of Daoism. The first part describes the final moments of Master Li Zhiyuan (courtesy name Zhenchang, a Daoist name bestowed by Qiu Chuji): foreseeing his time of departure, he inquired about the hour before passing away peacefully with his head resting on his arm at the age of eighty-three. The author notes how the master had prophesied that Ninghai would become a flourishing center for the Daoist teachings—a prediction that later proved accurate.

The second part presents Yuan Haowen's epitaph for Master Yu, known as Lifengzi. It recounts this cultivator's ascetic practices during his youth under Master Liu Changsheng: before turning twenty, he wandered between Qi and Lu regions begging for food, consuming spoiled provisions without hesitation, and living without permanent shelter. The Quanzhen practice included the "refining of yin-demons" (a technical term denoting the overcoming of inner obstacles through sleep deprivation). Lifengzi would often spend entire nights running around the walls of Xuchang City. One night, when a haycart brushed against his nose, he experienced sudden enlightenment—thereafter gaining the ability to recite hundreds of words daily and comprehending Lao-Zhuang classics with immediate clarity.

The text particularly highlights Quanzhen cultivation methods: rejecting comfort ("not building permanent dwellings"), enduring hardships ("indifferent to wind, rain, heat or cold"), and subduing yin-demons through wakefulness (a technical term for inner obstructions to spiritual progress). Lifengzi's nocturnal runs around the city walls during his stay at the Yue Shrine, along with his haycart-triggered awakening, exemplify the Quanzhen hallmark of "austere practice illuminating the mind." The author employs "like an echo responding to sound" to describe Master Li's prophetic accuracy and "splitting bamboo with a sharp knife" to portray Lifengzi's post-enlightenment wisdom—hinting that these practitioners had attained the realm of "perfect sincerity yielding foreknowledge."

The concluding reference to "the southern slopes of Yi Mountain, by the banks of Bian River" specifies the burial site, while the epitaph summarizes the transmission lineage: from Wang Chongyang's founding of Quanzhen through the Seven Masters' teaching legacy, down to later disciples who "revealed the subtle and elucidated the profound" (making abstruse truths manifest through nuanced practice).

This passage records the life and spiritual practice of Daoist Master Lifengzi (styled Master Zixu) from the Quanzhen (Complete Perfection) tradition during the Jin-Yuan period. The master possessed dignified bearing and magnanimous character, remaining indifferent to worldly praise or blame while actively aiding those in poverty. After the Jin court's southern migration, his reputation flourished in the capital, with numerous dignitaries vying to become his disciples.

Appointed by the imperial court as superintendent of the Taiqing Temple in Bozhou (a Daoist monastic administrator), Lifengzi was later interred at the Changsheng Temple in Luoyang by his disciples, who commissioned the author to compose his epitaph. The author recalls encountering Lifengzi during youth in Sanxiang and later maintaining companionship while serving as an official in the southeast, though regretting never delving deeply into the master's spiritual insights.

The text notably describes Quanzhen cultivation methods: practitioners emulated Buddhist ascetics (Sanskrit: dhūta), enduring hunger, cold, and physical emaciation while tempering their minds through menial labor like woodcutting and water-carrying. Upon enlightenment, they could perceive the Dao (the Way) through all natural phenomena, their luminous consciousness illuminating heaven and earth—a realization indistinguishable from Buddhist awakening.

Citing examples from Continued Records of the Listener where illiterate prisoners and vendors spontaneously composed gāthās (Buddhist verses), the author argues that if ordinary people could awaken through sincere devotion, how much more so a lifelong cultivator like Lifengzi. The passage concludes with scholar Zhang Minzhi's evaluation of Lifengzi's poetry: his verses flowed with celestial spontaneity, and to judge them by conventional metrics would be as absurd as demanding primordial Hundun (the formless chaos before creation) conform to musical scales or insisting natural simplicity require artificial coloring.

Sun Boying was a renowned scholar from the Heluo region who studied under Gao Xianchen during his time at the Imperial Academy. He associated with famous contemporaries like Lei Xiyan, Xin Jingzhi, and Liu Jingxuan, his brilliance shining no less than theirs. Yet when he met his master, he served with utmost reverence, ultimately becoming a Daoist priest until his passing. Zhang Zijing held him in high esteem, and Lord Sun cherished him deeply. If such noble gentlemen regarded him thus, what doubts could I possibly harbor about Lifengzi (his Daoist name)? Thus, I compose this epitaph for him.

Lifengzi, originally named Yu Daoxian, hailed from the Yu family of Wendeng in Shandong. He first secluded himself at Taohuaping on the Nüji Mountain in Guanjin, later traveling to Luoyang where he restored and settled in the former residence of his master Liu Jun—this became the Changsheng Abbey. After residing at the Taiqing Palace for three years, he fled to Lushi County to escape the chaos of the Renchen War. The Duke of Qishui then welcomed him to Dengzhou, where he soon passed away from illness at the age of sixty-five. "Lifengzi" was the Daoist name he chose for himself.

The epitaph reads:

Sharing food with chickens and pigs, dwelling among flying squirrels and snakes—

He treated his body as an adversary, willingly casting himself into snares.

Did his joy increase? Could his years reverse?

Seeking little, yet gaining much.

Were there no hermits by the mountain streams?

Feasting on trees, robed in grass, summoning cosmic harmony.

Haste in pursuit snaps the tightened lute string.

The path of Dao is hard to master—how lamentable!

Quarrels between mothers and daughters-in-law often lead to great loss;

A thousand days of effort may crumble from the slightest flaw.

Those who shun steep paths for smooth roads,

Who abandon simplicity for vanity—

Even with treasures and fine steeds, they cannot escape empty fame.

But one like Lifengzi,

Unstained by turbid currents, uneroded by grinding stones,

Began in fraternal strife yet ended with the Great Dao as his home.

Though his mortal remains rest here,

Who knows if he now soars with clouds crowning his head,

Adorned in flying mists as an immortal?

Regarding the Stele of the Virtuous Deeds of the Hongxuan Zhenren (Perfected One) Zhao Gong:

This was composed by Li Qian, Hanlin Academician and compiler of the National History. Seventy years after the ascension of Hongxuan Zhenren, in the spring of the Gengchen year of the Zhiyuan era, his dharma successor Xing Mo'an (Daoist name Dao'an) entrusted Li Daoqian, the abbot of Chongyang Wanshou Palace on Zhongnan Mountain and known as Tianle Zhenren, to compile his life's records. Disciples were sent to the capital to request the stele's erection. Tracing the origins, this epitaph was composed.

The Perfected One's name was Wu Xuan, courtesy name Zishen, of the Zhao family—a common household in Lingkou, Lintong, Shaanxi. His mother carried him for twelve months, and he was born in the first year of the Tiande era of the Jin dynasty. On the night of his birth, his mother dreamed of extraordinary signs.

This passage records the cultivation journey of Zhao Wuxuan, a Quanzhen (Complete Perfection) Daoist priest during the Yuan Dynasty. In his childhood, mysterious lights often appeared in his household, leading his parents to recognize his extraordinary nature. After losing his father early, he became renowned for his filial devotion while caring for his mother, Lady Wei. Possessing a serene and detached temperament, he mastered Confucian classics upon reaching adulthood. When the Quanzhen school first emerged, he felt an immediate spiritual resonance upon hearing its teachings.

By coincidence, this occurred when Wang Chongyang (styled Chongyangzi), the founding patriarch of Quanzhen, had just passed away. As the senior disciple Ma Danyang escorted the master's coffin westward through Lingkou, Zhao Wuxuan warmly received them and requested discipleship. Recognizing his innate potential for cultivation, Ma Danyang transmitted to him the practice of "calming the heart to nurture one's nature" (xixin yangxing). Later, Zhao liquidated his family assets to support Ma Danyang's mission and persuaded his mother to join him in taking monastic vows. The entire family relocated to Liujiang Village in the Zhongnan Mountains (the sacred headquarters of Quanzhen) for formal initiation.

In Chang'an, a devotee named Zhao En donated his residence for conversion into a Daoist temple (later known as Penglai Abbey). After years of dedicated meditation, Zhao Wuxuan attained profound mental clarity, fully inheriting Ma Danyang's authentic transmission. When Ma Danyang journeyed eastward to spread the teachings, he expressed heartfelt satisfaction: "With Zhao Wuxuan in western passes and Duan Mingyuan in eastern rivers, the Dao lineage finds worthy successors."

Subsequently, the Li family of Chunhua County in Binzhou specially constructed a hermitage for Zhao Wuxuan. He personally planted four cypress trees in the courtyard, composing poetry to express his spiritual aspirations—these trees remain verdant to this day (symbolizing the eternal vitality of Daoist practice). During the Taihe era of the Jin Dynasty, the Luo brothers of Fanchuan repeatedly encountered Zhao Wuxuan's miraculous appearances while he traveled incognito. After recognizing his true identity, they deepened their devotion and donated their Zhuangyang Village estate to establish the "Quanzhen Hermitage" at Bopo.

(Note: The term "huandu" refers to a Daoist meditation chamber, "yanzuo" denotes seated meditation, while "xuanzhi" indicates profound Daoist principles. Quanzhen Daoism emphasizes Neidan (internal alchemy) practice, advocating the attainment of Dao-realization through mind-nature cultivation.)

The Daoist Patriarch Xuanyuan (referring to Laozi) once manifested his sacred presence at Yanxiang Temple in Jingzhao. Earlier, the Perfected Being Danyang (Ma Yu) had already established a Daoist hall here. The master instructed his disciple Ran Yiqi: "This place is destined to become a sacred site for propagating the Dao. You may cultivate your practice here." The Perfected Being (the subject of this account) also frequently resided at this location. After years of renovation and expansion, it has now become a renowned Daoist temple.

In the spring of the Renshen year during the Da'an era, the Perfected Being led his disciples to pay respects at their ancestral graves. Along the journey, the group suddenly heard celestial music harmonizing in the sky. To commemorate this miraculous sign, the Perfected Being composed a poem, though he only completed half and ordered his disciple Lu Xianqi to record it. Later, when disciple Li Daobao was returning west from Luoyang, he unexpectedly encountered the Perfected Being twice. During their first meeting, the Perfected Being said, "You must return quickly, for I am about to depart this world," then vanished. At their second encounter in Shaanxi, he stated: "That unfinished poem from before—I've now completed it. You must remember this." By the time Li Daobao reached Chunhua, the Perfected Being had already ascended in feathery transformation (yuhua dengzhen). When Li combined the completed verses with Lu Xianqi's recorded half-poem, they formed a perfect whole, astonishing all the disciples.

The Perfected Being lived to sixty-three years and called himself "Liaozhenzi" (Master of Complete Realization). The following year, he was interred at Quandao Hermitage on Baipo Slope, with the epitaph composed by Yang Tingxiu, vice-prefect of Pingliang Prefecture. Later, when Yin Zhiping (Perfected Being Qinghe), the Quanzhen patriarch, came to pay respects, he found the cliff too steep and ordered disciples to renovate and expand the site, renaming the temple "Cuiwei Palace" (Jade-Green Palace). During the Yuan dynasty, Li Zhichang (Perfected Being Zhenchang) posthumously honored him as "Perfected Being Hongxuan" (Expander of Mysteries) by imperial decree.

This Perfected Being profoundly understood Daoist mysteries, developing unique insights into alchemical longevity techniques and the inner/outer landscape theories of the Huangting Jing (Scripture of the Yellow Court). He often compiled his realizations into poetry, authoring works like the Ninety-Nine Poems and Verses on Non-Birth, preserved in the collected Immortal's Ladder. During his missionary work across Shandong, his demeanor so resembled Perfected Being Danyang that he was revered as "Little Danyang." In his early years while cultivating at Fengxi, he prophesied: "Thirty years hence, Daoism will flourish greatly, with a patriarch widely spreading the teachings and disciples filling the land." This prediction was fulfilled when Qiu Chuji (Perfected Being Changchun) journeyed west at Genghis Khan's invitation—a testament to his divinely penetrating foresight that earned universal admiration. Among his numerous disciples, the most outstanding included... (original text lists names here, omitted for brevity).

This passage records the transmission lineages of several important Quanzhen (Complete Perfection) Daoist masters during the Jin-Yuan period. It primarily recounts the spiritual succession of Masters Wang Deyu (known as Qingpinzi), Ran Yiqi (Xidengzi), and Wang Zhi (Mingweizi), along with the biography of the Perfected Lord Yang Mingzhen of Bixu.

The opening section introduces three masters: Qingpinzi Wang Deyu, Xidengzi Ran Yiqi, and Mingweizi Wang Zhi. Their respective disciples were Lü Zhizhen, Zhang Daoxing, and Li Zhijiu, with Li Zhijiu later becoming the abbot of Cuiwei Palace. The inscription elucidates the origins of Daoist philosophy: honoring Laozi (referred to as Xuanyuan) as the founding patriarch, advocating the principles of emptiness, tranquility, and Wuwei (non-action), while maintaining a mind untainted by worldly dust. After the rise of Quanzhen Daoism, Master Chongyang (Wang Chongyang) and his disciples propagated these teachings, among whom Ma Danyang (Ma Yu) received the authentic transmission, while Master Hongxuan (likely referring to Qiu Chuji) inherited this lineage.

The latter portion details the life of Perfected Lord Yang Mingzhen of Bixu. In his youth while studying in Chang'an, he encountered an accomplished adept known as "Master Sheepskin" and "Master Paper Robe." Later he discovered this "Master Paper Robe" was none other than Yang Bixu, renowned throughout the Guanzhong region, who had inherited the teachings of Patriarch Wang Chongyang. Yang Mingzhen came from a farming family in Yaozhou, Shaanxi, with all four brothers taking monastic vows. He initially studied under Ma Danyang before cultivating himself in the Zhongnan Mountains, where he established Cuiwei Palace and other temples. The text particularly notes the towering cypress trees he planted in Chunhua and the magnificent architecture of Cuiwei Palace. Ultimately, he "rode the wind and returned to perfection," leaving behind these sacred sites that continue to illuminate the Fanchuan region (modern-day Chang'an, Shaanxi).

The term "yuhua" (羽化) refers to the Daoist honorific for the passing of an accomplished adept, "huan du yanzuo" (环堵宴坐) describes seated meditation in austere conditions, while "tian guang nei zhao" (天光内照) depicts the luminous clarity of mind achieved through cultivation. These accounts reflect the flourishing state of Quanzhen Daoism in the Zhongnan Mountain region during the Jin-Yuan period.

This passage records the life of the Daoist master Zhou Zunshi (an honorific title for enlightened adepts), also known as Quanyang Zhenren (Perfected Man of Complete Yang). He once visited eminent Daoist masters like Qiu Chuji in Shandong before becoming active in Shaanxi region, where he earned deep respect from two imperial military commanders. When a high-ranking official suddenly suffered from heart pain, Master Zhou cured him immediately through Daoist Qi-transmitting massage therapy (a healing method using vital energy), afterward composing ten exquisite quatrains in gratitude. Astonishingly, this illiterate sage could spontaneously produce refined poetry.

Master Zhou typically wore paper robes and straw sandals, appearing rustic in demeanor. Though his occasional singing and dancing seemed like madness, he had truly inherited the authentic transmission from ancestral masters. Teaching longevity techniques and mind-calming methods, he was revered by officials and commoners alike. On Qingming Festival during the Zhengda era's second year, he instructed his disciple Li Zhichang to prepare a longevity pagoda (pre-built memorial tower) at their ancestral graves—a foresight proven when he indeed passed away without illness a decade later at age eighty. His legacy included over 300 poems compiled as the Chang'an Collection.

The text also documents miraculous events: When his disciple Shougui suddenly died while procuring timber in Fengxiang, enemy troops besieged the city shortly after burial—revealing the master's prescient understanding of impending disaster. The author Li Daoqian marveled at Master Zhou's ability to "reverse Yin-Yang" (master life-death principles), comparing his inner radiance to concealed jade, ultimately ascending to immortality. The inscription particularly notes his disciple Li Zhichang as the inheritor of his Daoist lineage.

Through healing miracles and prophecies, these accounts portray a seemingly eccentric yet profoundly wise Daoist perfected being, reflecting Daoism's deep societal influence during the Jin-Yuan transition. The vivid contrast between "paper robes and straw sandals" and the metaphor of "jade-like inner brilliance" embodies the Daoist ideal of cultivating inner refinement through outward simplicity.

Wu Zhiheng came to the Yunxi stream at the ancestral temple of Liu-Jiang and respectfully bowed, saying: "My late teacher, Perfected Zhou Quanyang (Zhou Quandao), possessed profound Daoist attainment and illustrious virtue, blessed with deep karmic affinity. I humbly request your literary composition to be engraved on stone for transmission to future generations." Though I initially declined, citing my limited talents, he persisted in his earnest appeal.

Drawing from the Golden Lotus Records preserved in the Daoist Canon, the epitaph composed by Li Junrui of Mount Kongtong for Perfected Zhou, as well as the accounts of his words and deeds frequently discussed by Perfected Yu Dongzhen, the following details have been compiled:

Perfected Zhou, named Quandao, hailed from an eminent family of ancient Youzhou (present-day Beijing). Due to wartime chaos, the family genealogy was lost, making his exact lineage untraceable. He was born on the 22nd day of the twelfth lunar month in the Yichou year of the Huangtong era (1145 CE) under the Jin dynasty. Even as a child, his speech and demeanor resembled those of an adult, with an extraordinary and archaic appearance, and a refined, serene temperament.

After his father’s early death, the family fell into decline, yet he devoted himself to serving his mother. Once, when she suffered from a strange illness that long defied treatment, he cut flesh from his own body to brew with medicine—only then did she recover. The villagers all praised his filial piety. At twenty, when someone sought to betroth their daughter to him, he politely declined. When his mother passed away, his grief was so overwhelming it nearly harmed his health. He lamented, "I once heard the Daoist teaching: 'When one attains the Dao, nine generations of ancestors ascend to heaven.' To repay my parents’ kindness, there is no better time than now."

In the Guisi year of the Dading era (1173 CE), upon hearing that Perfected Ma Danyang (Ma Yu) was propagating the Dao at the ancestral hermitage of Mount Zhongnan, he immediately went to seek instruction. Perfected Ma accepted him as a disciple, assigning him menial tasks like carrying water, chopping wood, and pounding rice. For years he served diligently without complaint. Recognizing his sincere devotion, Perfected Ma one day summoned him into a quiet chamber to transmit the true teachings, bestowing upon him the Daoist name "Quanyangzi." After receiving the teachings, he redoubled his ascetic practice, earning the admiration of his fellow disciples for his genuine cultivation.

Before long, Perfected Ma told him: "Binzhou is remote, and its people are difficult to enlighten. You should go there to spread the Dao." Obeying the instruction, he settled in a hermitage beneath Mount Yufeng to refine his nature and accumulate merit. He taught children filial piety, urged brothers to harmony, guided the greedy toward integrity, and emboldened the timid to resolve. Adapting his guidance to each person’s capacity, he particularly devoted himself to aiding the elderly, weak, and sick. Over two decades, he transformed local customs entirely.

This account chronicles the life of Quanzhen Daoist priest Zhou Quanyang (Daoist name Yuanmingzi). He showed particular care for destitute widows and elderly without support, sheltering and providing for them within his temple. The local populace held him in profound esteem, and through his influence, the moral climate of Binzhou (modern-day Bin County, Shaanxi) markedly improved.

After Wang Chongyang (Danyang) attained immortality, Zhou Quanyang would personally journey to the ancestral temple on Mount Zhongnan each Qingming Festival to pay homage—a practice he maintained without fail. During the Qiang rebellion in the Zhenyou era of the Jin dynasty, he was captured yet remained steadfast in his cultivation, unwavering in practice. Recognizing his extraordinary nature, the Qiang people released him. Later, so many disciples came seeking his guidance that they overflowed the courtyard, numbering nearly a thousand. He instructed each to establish their own teaching centers and guide future seekers.

In the final years of the Yuanguang era, when Left Director of the Secretariat Zhang Xinfu governed Binzhou, he initially regarded Zhou Quanyang with suspicion. But after a personal visit, he was deeply moved by Zhou’s exposition on the principles of "Dao, De, and the dual cultivation of nature and life (xingming shuangxiu)." The very next day, Zhang hosted a vegetarian feast in his honor, presenting him with robes and shoes, and thereafter frequently sent envoys to inquire after him. Zhou Quanyang also once resided at the Temple of Han Emperor Gaozu in Chang’an County, where Commander Wanyan treated him with the reverence due a master.

On the seventeenth day of the tenth month in the fifth year of the Zhengda era (1228, the Wuzi year), Zhou gathered disciples like Li Zhiyuan and said: "The Tomb of the Living Dead (Huosiren Mu) on Mount Zhongnan is where Patriarch Wang Chongyang cultivated and transmitted the Dao. I wished to restore it to illuminate this sacred site, but these troubled times make it impossible. When peace returns to the world, you must fulfill this aspiration for me." Having spoken, he had his disciples burn incense and recite the Scripture of Purity and Tranquility (Qingjing Jing). Seated upright, he listened attentively—and as the third recitation concluded, he passed peacefully, resting his head upon his left arm. He was eighty-four. Buried beside the Jade Peak Hermitage (Yufeng An), his legacy endured.

Among his closest friends was the official Wang Caiqing. During the siege of Qingyang, when the city’s crisis peaked, Wang dreamed of Zhou Quanyang approaching in hempen robes, leaning on a staff of goosefoot wood, bidding farewell: "Rank and wealth are fleeting; this human life is precious—do not waste it." Shortly after, the siege lifted. When Wang inquired, he learned this coincided exactly with Zhou’s ascension. Thereupon, he resigned his post, abandoned worldly ties, and devoted himself to Daoist practice until his final days.

(Notes: "Danyang" refers to Ma Yu, Wang Chongyang’s foremost disciple; the "Tomb of the Living Dead" is one of Quanzhen’s ancestral sites, where Wang Chongyang undertook early cultivation; the Qingjing Jing is a pivotal Daoist scripture; "returning to the authentic" [fan zhen] denotes a Daoist’s transcendence of mortal form.)

During the Cheng'an era of the Jin Dynasty (1198 CE), in Yuncheng, Shandong, there lived a Daoist named Zhang Zhiyuan, who bore the religious name Dongxuzi. He had two consecutive dreams where a divine being brandished a sword and admonished him: "Your earthly lifespan is nearing its end—why haven't you sought a master to learn the Dao and escape premature death?" Troubled upon waking, he wandered to the western outskirts to clear his mind. There, he encountered a tall Daoist clad in hemp robes and straw sandals, drifting westward, who said: "We share karmic ties from past lives—I've come specifically to deliver you." Under the shade of a roadside tree, the mysterious figure transmitted secret alchemical methods for refining elixirs and even gifted him the hemp rope from his waist, instructing: "Remember these teachings well. In thirty years, my disciples will come to meet you, and you shall form immortal bonds with a true master of the Dao." When Zhang inquired his name, the Daoist simply replied, "I am Zhou Quanyang from Shaanxi," before vanishing instantly.

Awakened to this revelation, Zhang Zhiyuan immediately took monastic vows. Later, he established White Cloud Temple (Baiyun Guan) in Jizhou, guiding hundreds of disciples and founding numerous Daoist temples across Shandong. During the Mongol invasion in 1232 (the Renchen year of the Jin Dynasty), Daoist Li Yuanming led his followers north across the Yellow River, founding the Abode of Perfection Temple (Qizhen Guan) in Donghe County. When Zhang visited and recounted his celestial encounter, Li produced a portrait of his master. After burning incense and prostrating, Zhang confirmed: "This is indeed the immortal master I met!" The two thereafter addressed each other as fellow disciples.

By 1235 (the Yiwei year), as Shaanxi's situation stabilized, Li Yuanming fulfilled his master's final injunction by leading over a hundred disciples back to Zhongnan Mountain, where they established Chongyang's Temple of Dao Accomplishment (Chongyang Chengdao Gong). Zhang Zhiyuan repeatedly contributed funds, enabling the grand temple's completion within a decade. In spring 1241 (the Xinchou year), after Pure Harmony Perfected Being (Yin Zhiping) interred Patriarch Wang Chongyang, he instructed disciples to bury Zhou Quanyang's remains in the Immortal Transformation Garden at Liujiang Village. By 1252 (the Renzin year), Quanzhen Patriarch Li Zhenchang, obeying imperial decree, posthumously honored Zhou Quanyang as "Perfected Being of Universal Yang and Vast Virtue Who Transforms All" (Quanyang Guangde Honghua Zhenren).

This Perfected Zhou exemplified compassionate service—relieving poverty while living austerely yet giving generously. He maintained unwavering humility, shunned fame and gain, and ceaselessly cultivated life-nourishing practices. His conduct flowed with natural spontaneity (ziran), attracting multitudes of disciples and earning reverence even from nobility.

This epitaph records the life of the eminent Quanzhen (Complete Perfection) master Fan Yuanxi, also known by his Daoist name Xuantongzi. Endowed with innate wisdom, he could recall events from his infancy. As a youth, witnessing the slaughter of pigs turned him vegetarian. When his mother passed away, he built a mourning hut beside her grave to observe filial rites, and after his father's death, he dutifully visited the tomb daily in mourning attire regardless of weather.

Initially trained in Confucian studies, at nineteen he became a disciple of Hao Taigu to learn Quanzhen Daoist practices. Recognizing his potential, the master entrusted him with esoteric teachings and appointed him steward of the temple finances. Fan maintained impeccable integrity—though managing substantial temple funds, he never appropriated any for personal gain. When fellow disciples conspired against him out of greed, he calmly surrendered the treasury keys and retreated to Jiaoxi in solitary cultivation, focusing on refining the Three Treasures (Jing-Essence, Qi-Vital Energy, and Shen-Spirit). Later he moved to Mizhou to continue his practice.

The text extols him as embodying Laozi's "Three Treasures" (compassion, frugality, and humility) and Zhuangzi's ideal of the "Zhenren" (True Person)—a true exemplar of Daoist wisdom. With the resilience of pine and bamboo, and willpower like iron, he renounced worldly ties to pursue the Great Dao (Da Dao). Receiving transmission from the Three-Knot Patriarch, he grasped the essence of sacred teachings in eight years and achieved mystical union with the Dao in nine. Returning to his homeland to teach, townspeople vied to support him as he employed spiritual powers to awaken others, ultimately attaining supreme unity with the Grand Void (Taixu), transcending time and space.

Disciples erected a shrine with his statue, maintaining perpetual incense offerings, and commissioned this stele to immortalize his virtue. Penned by Song Zizhen, the inscription preserves the legacy of Master Fan, the "Illuminating Zhenren Xuantongzi," hoping his moral radiance may inspire generations to come.

This passage records the life of an eminent Daoist master during the Jin-Yuan period. During the Red Coat Army uprising in the Zhenyou era (1213-1217), wealthy families from the eastern coastal regions entrusted their valuables to this Daoist priest. After the city fell, he voluntarily presented these possessions to the rebel leader, thereby saving numerous civilian lives. When peace was restored, the local populace urged him to oversee city defenses. Though the imperial court offered him an official post, he firmly declined, accepting only the Daoist title "Master of Universal Illumination" (Puzhao Dashi).

When warfare erupted in Shandong, he traveled to Xingtai (then under Mongol rule) and later secluded himself in Zhaozhou for a year. Hearing that Qiu Chuji (the Changchun Zhenren) had received an imperial summons to journey south, he went to Yanshan to pay his respects. Gaining Qiu's approval, he was appointed Daoist superintendent of Hejian, Zhending and surrounding regions. During the Wu Xian rebellion, he retreated to Mount Tai with his disciples. In 1226 (the Bingxu year), Yan Shi, regional commander of Dongping, invited him to oversee the construction of Shangqing Wanshou Palace and serve as chief Daoist superintendent. Yan Shi treated him with utmost respect, frequently sending envoys for counsel, to which the master responded with candid advice that greatly benefited local governance.

After twelve years when the temple's foundations were established, he journeyed eastward to pay homage at the Taigu Shrine by the sea, then returned to Zhending to construct Taigu Temple and Zhaozhou's Tianning Temple. In 1248 (the Wushen year), the court honored him with the title "Perfected of Mysterious Penetration, Universal Salvation and Illumination" (Xuantong Guangji Puzhao Zhenren), which he steadfastly refused. That same year he traveled through Guanzhong, performing rituals at Chongyang Ancestral Temple on Mount Zhongnan (honoring Wang Chongyang, founder of Quanzhen Daoism). The arrogant Duke of Pu, a local magnate, found himself involuntarily kneeling in reverence upon meeting him and thrice entreated him to oversee Chongyang Wanshou Palace. Pleading old age but unable to refuse, he reluctantly served for half a year before returning to Zhending under pretext of pilgrimage. Shortly after attending fellow Daoist Li Zhiyuan's funeral, one morning in Daming Prefecture he finished ablutions and suddenly declared: "From this day forth, I shall convert no more souls." By noon, he passed away peacefully. During his life, he often told people...

This passage records the life of the eminent Yuan dynasty Daoist master Wang Zhijin (known by his Daoist name "Master Qiyun"). Despite enduring prolonged illness, he never fully recovered, which is deeply regrettable. On the 25th day of the 10th month in the Jiyou year (1249), he passed away at the age of 72. His disciples, including Wang Yuzhong, transported his coffin back to Dongping for burial. On the 25th day of the 2nd month the following year, he was interred in the Xiaoran Hall of the Shangqing Wanshou Palace.

Wang Zhijin was open-hearted and valued righteousness, always eager to help others. However, his intense hatred for evil suggested an innate ambition to save the world. In daily life, his witty conversations endeared him to many, but when it came to matters of principle, he would argue face-to-face without yielding. Yet, because of his transparent sincerity, even his sharp words never offended. He treated people with genuine kindness, often aiding the poor and treating wealth as worthless dirt. He enjoyed the company of scholars and refined individuals. After the fall of the Jin dynasty, many southern literati sought refuge with him.

He was deeply versed in Daoist philosophy (Xuanxue) but never spoke of supernatural tricks or illusions. Countless disciples took vows under him, and seekers from all over came for his teachings, poems, and calligraphy. When writing or composing poetry, he never deliberated—brush in hand, he could produce hundreds of pieces effortlessly, all brimming with literary brilliance. People treasured even his briefest words like rare gems, carefully preserving them. Wherever he went, welcoming processions often clogged the roads, from local officials to common folk, all showing him profound respect—a testament to the high esteem society held for him.

The final inscription praises him in poetic language: Like the distant and elusive Three Immortal Mountains, he was the true inheritor of Patriarch Chongyang's (Wang Chongyang) Daoist lineage. In discussions of Daoist mysteries, his words flowed like pearls; his calligraphy surged like silver waves, embodying the essence of Dao. Ordinary minds could scarcely grasp his realm, just as weeds cannot fathom the aspirations of the great roc. After retiring from public life, his Daoist reputation only grew, with seekers gathering around him like swarming bees. Now, having departed this world at a hundred years of age, he rides his immortal chariot back to the celestial realms—yet his spirit endures on earth. The author laments that with such a figure gone, it will be hard to find another with whom to discuss the Dao. Thus, this inscription is carved on his tombstone, both as a memorial and to illuminate his enduring legacy.

(Inscribed by Wang E, Grand Academician of the Hanlin Academy and Scholar of Beneficent Counsel) In the second year of the current emperor's reign, following ancient precedents to establish official institutions, all governmental systems were perfected. The court rigorously organized central ministries internally while establishing supervisory offices externally, rewarding merit and honoring virtuous individuals with distinguished titles. On the fifteenth day of the eighth lunar month that same year, the Grand Secretariat submitted a memorial: The venerable master Wang Qiyun (Daoist name: Perfected Being Qiyun) of the Quanzhen lineage, whose pure conduct commanded universal reverence, deserved imperial recognition through an edict. The emperor approved, specially bestowing upon him the honorific title "Perfected Being of Profound Benevolence and Supreme Virtue That Benefits All Creatures." When the decree was promulgated, people throughout the realm were moved with joy, considering the title truly fitting and the Perfected Being wholly worthy of it.

Originally named Wang Zhijin, the Perfected Being hailed from Wenli Village in Dongming County, Shandong. His family had farmed for generations, maintaining both wealth and ritual propriety. Born with extraordinary features, he showed innate affinity for the Dao from childhood. At twenty, on the eve of his arranged marriage, he departed without farewells straight for Shandong, becoming a disciple of Quanzhen patriarch Hao Datong (titled Perfected Being Guangning). During his training in Ninghai Prefecture (present-day Muping, Shandong), he served his master with utmost devotion, gradually receiving authentic transmission. Each instruction was treasured in his heart, his cultivation deepening daily until earning full recognition.

After Hao Datong's ascension, the Perfected Being journeyed westward alone—clad in rags, unkempt hair framing his face, wandering without destination, dwelling without fixed abode. When ordered about, he complied smiling; when insulted, he knelt accepting the affront. Concealing his attainment, none guessed his identity as a cultivator. During wartime famine when bandits arose and villagers hid, he was captured by outlaws who threatened to boil him alive. Unflinching, his fearless eloquence so awed the bandits with his extraordinary presence that they released him.

When peace returned, he accompanied Qiu Chuji (titled Perfected Being Changchun) northward through the Yan-Ji region, practicing in stone caves of Panshan's western streams—clothed in grass garments, eating wild fruits as if to remain there lifelong. Daily, seekers came for guidance, enhancing his renown, yet he maintained humility, always yielding precedence. Only after Qiu Chuji's ascension did he begin wandering freely, carrying neither alms bowl nor staff—eschewing hats and fans in midsummer, fur coats and caps in deep winter, owning nothing beyond his robes. When offered donations, he accepted reluctantly without counting. Later travels saw him establishing numerous monasteries wherever circumstances permitted.

This Daoist practitioner (referred to as "the Master" in the text) remained composed wherever he went, indifferent to whether his surroundings were new or old. No matter how long he stayed in a place, he felt no attachment when leaving. Like one long accustomed to temporary dwelling, he was content with his circumstances. Wherever his path led, thousands would often come to pay homage and seek his guidance.

From high-ranking officials to white-haired elders and young children, from mountain-dwelling monks and laypeople to young maidens in inner chambers—all came to bow before him. When asked why he returned bows even to children, he explained: "All who follow the Dao are disciples of Lord Lao (the supreme deity in Daoism), thus we are brothers. The greatest fault in this world is arrogance and disrespect. Since all people possess the nature of the Dao, why distinguish between elder and younger?" Those who heard this were filled with admiration.

His daily life was simple and unadorned, without concern for luxurious trappings—only during rituals honoring the divine would he observe solemn grandeur. Even when wearing golden crowns, jade pendants, crane-feathered cloaks or phoenix-tipped shoes (the ceremonial robes of high Daoist priests), he accepted them with equanimity. When presiding over Zhaijiao (Daoist purification rituals), auspicious signs often appeared: sometimes phoenixes and cranes circled overhead, sometimes wind and rain came precisely when needed. Yet he never spoke of these miraculous occurrences.

In the Wuzi year (exact date unspecified), military commander Cao Delu invited him to conduct the grand Huanglu ritual (a major ceremony to liberate souls). Thousands gathered from near and far. The local well could only supply twenty or thirty people, causing Cao great concern. The Master personally made offerings of tea and fruit to the well, covering its mouth with a pure mat. Within a day and night, water surged forth abundantly, becoming inexhaustible. After the ritual concluded, the well returned to normal. Though people spread word of this far and wide, he simply said: "Nothing extraordinary—when sincerity meets sincerity in prayer, even Heaven and Earth may be moved, let alone other things."

Earlier, when Chongyang Zhenren (Wang Chongyang, founder of Quanzhen Daoism) journeyed westward to spread the teachings, he suffered discourtesy and slander from a hostel keeper named Wang in Bianliang. Chongyang prophesied: "The place where I stayed shall later see my spiritual descendant establish a temple here." The keeper dismissed this as empty boasting. Sixty-four years later, this very Master indeed led disciples to the original site, and within ten years erected magnificent halls of imposing grandeur. Only then did people realize Chongyang's prophecy had been fulfilled. Yet the Master humbly said: "This was everyone's achievement."

When undertaking construction projects, he never imposed forced labor but relied entirely on voluntary contributions, so people gladly offered their efforts. During the Zhongtong era (reign period of Emperor Shizu of Yuan)...

On the first day of the sixth lunar month in the summer of the Guihai year, this eminent Daoist sat in silent meditation at Fanghu (name of a Daoist temple) without speaking or eating. His disciples found this strange and inquired about the reason, but he merely closed his eyes in deep concentration, pointing to the void without answering. When it came time for bathing and rest, no one heard even the slightest groan from him, nor did they see him toss or turn. The disciples gathered around to attend to him, not daring to leave, but he instead scolded them, saying, "Each of you should attend to your own proper affairs." This continued for seventeen days until the seventeenth day of the sixth month, during the Yichou hour (1–3 AM), when he peacefully passed away with his head resting on his arm, at the age of eighty-six. The entire city mourned for three days, and those who heard the sad news from near and far set up memorial tablets in grief, serving him as they had in life—such sincerity moved countless people.

Though this Daoist master did not often read books, his every action aligned with the principles of heaven, his every word was truthful, and his conduct perfectly matched the teachings of the Daode Jing and Nanhua Jing (classical Daoist scriptures). If there was even the slightest opportunity to benefit others, he would personally take action. When cultivating in his humble meditation chamber, he treated the empty room with the same reverence as if facing a thousand people—never artificial, never indulgent, never disrespectful. Day after day, year after year, he truly embodied the phrase "standing alone without changing, moving in cycles without weariness" (from the Daode Jing, describing the transcendent independence of one who has attained the Dao). He upheld Laozi’s Three Treasures—"compassion to benefit all, frugality to discipline oneself, and humility to maintain harmony"—and thus resonated with the will of heaven above and won the trust of the people below. Towering as a master of his generation, he became a figure later students could admire but scarcely emulate.

On the third day of the first lunar month in the Jiazì year, his disciples Lun Zhiyuan, Wei Zhiyan, and others brought records of their master’s life and deeds, traveling thousands of li with the temple administrators (a Daoist official title) Zhang Zhige and Li Zhiju to request that I compose an epitaph. The master and I hailed from the same hometown and shared the same lineage. During my tenure at the Hanlin Academy, I had long heard of his reputation, but geographical separation prevented us from meeting. It was only after the fall of the Jin dynasty, when I crossed northward, that we finally met in Yanjing (modern Beijing). Though I was unsure of the exact degree of our kinship, since he was twelve years my senior, I paid my respects to him, and he returned the courtesy with equal solemnity. Over the years, we met often, and each time he would personally visit, engaging in long conversations that lasted the entire day. Once, I took the opportunity to advise him: "Master, you are already eighty years old—you ought to live in seclusion, presiding over the transmission of the teachings. Would it not be more dignified to have seekers of the Dao come to you, offering incense and seeking guidance? Yet now you frequently accept worldly invitations, traveling incessantly, your movements unsettled—does this not seem somewhat imprudent?" He replied to me: "You scholars emphasize the rituals of social interaction, but we practitioners of Quanzhen Dao (a Daoist school) dare not deviate from the legacy passed down by our patriarchs."

This stele inscription records the cultivation deeds and teaching virtues of Master Zhang Guangning (styled "Iron Face"), a prominent master of the Quanzhen (Complete Perfection) tradition, an important Daoist school. This Daoist priest had a distinctive characteristic: whether invited by wealthy families or impoverished commoners, he would immediately go to them; if invited ten times in a day, he would go ten times, and even if summoned from a thousand miles away, he would set off without delay. He explained that this was for the benefit of all beings, not daring to seek his own comfort.

Someone once asked him: "You register so many people's religious names (Daoist disciple titles) daily without inquiring into their backgrounds—what if someone with improper conduct slips in?" Zhang Guangning replied: "This is precisely the purpose of Quanzhen teaching. Even if someone was a robber like Zhi (a notorious ancient thief) in the morning but could become a virtuous man like Boyi (an ancient sage) by evening, wouldn't that demonstrate the power of teaching? Even if only one in a thousand is transformed, it is still worthwhile." The listeners were deeply moved, praising Master Zhang's magnanimity as vast as heaven and earth and as compassionate as a parent.

The inscription then recounts his cultivation journey: in his early years, he secluded himself on Qiyun Mountain for practice; later, he traveled alone westward in search of the Dao, remaining unshaken even when threatened with swords. In Yanji (modern-day Beijing) and Panshan, he lectured and answered seekers' questions daily while maintaining a serene mind. In his later years, he wandered the world like an immortal, overseeing the construction of a grand Daoist temple at Chongyang Palace (the ancestral temple of Quanzhen) in Bianliang (modern-day Kaifeng), yet he attributed all credit to others. At eighty-six, the emperor personally issued an edict praising his virtue. When he passed away, devotees from all directions wept upon hearing the news.

Meng Qi, the Hanlin Academy official who composed the inscription, reflected: "Master Zhang's virtue illuminates Daoist history, and his reputation spreads across myriad miles—this stele cannot fully capture his excellence." It concludes with "Xuan Yuan" (referring to the origin of the Great Dao), praising the all-encompassing and meticulous transformative power of the Dao.

This passage documents the flourishing of the Quanzhen (Complete Perfection) tradition, a major school of Daoism, with particular focus on the life of one of its eighteen patriarchs, Zhang Zhisu.

Over Daoism's 1,800-year history, countless cultivators wearing yellow caps and crane-feathered robes have upheld the Daode Jing (Classic of the Way and Virtue) as their guiding text. Yet among them, only the Quanzhen school succeeded in revitalizing Daoism and unifying diverse lineages. This was no accident but rooted in profound foundations.

During an era of upheaval, Qiu Chuji, the Changchun Zhenren (Perfected of Eternal Spring), responded to the imperial summons from the coastal regions of Shandong. His counsel—"cherish life and oppose slaughter"—moved the emperor and spread teachings far and wide. Surrounding him were eighteen disciples of exceptional virtue and talent: some served as core assistants, others as supporting wings, all contributing to Daoism's revival. Among them was Patriarch Zhang Zhisu.

Zhang Zhisu hailed from Suiyang. At his birth, his mother dreamed of a dignified elder presenting her with a lingzhi mushroom. Growing into an elegant youth, he encountered an extraordinary man who offered him wine—an act of awakening that instantly sparked his transcendence of worldly concerns. Later, when he sought instruction from Qiu Chuji, other disciples shrank back from the master’s stern demeanor, but Zhang persisted. Recognizing his sincerity, Qiu smiled and accepted him, assigning him kitchen duties.

For forty years, Zhang Zhisu accompanied Qiu Chuji across thousands of miles—from Shandong to the Western Regions and then to Yanjing (modern Beijing)—serving with unwavering devotion. After Qiu’s ascension, he assisted the succeeding patriarchs, Qinghe and Zhenchang, in managing affairs, bringing order to the Daoist temples of Zhongdu (today’s Beijing). Later, at the invitation of northern nobles, he traveled to Baixi (modern Inner Mongolia) to spread the teachings, revitalizing local temples.

When the Xuanyuan Ancestral Temple—the sacred site of Laozi’s hometown in Qiao Commandery (modern Bozhou, Anhui)—lay in ruins from war, many deemed restoration impossible. The Chengming Zhenren (Perfected of Sincere Illumination) insisted only Zhang Zhisu could undertake the task and summoned him south. After over a decade of labor, Zhang rebuilt over a hundred halls and corridors, restoring the temple’s former glory—a feat later commended by the imperial court.

This passage records the life of a Daoist patriarch during the Yuan dynasty. In the twelfth month of the fifth year of Emperor Shizu's Zhiyuan reign period, auspicious light often appeared above this master's head, with swirling clouds and mist reaching up to the heavens. One day he told his disciples, "The Eternal Spring Patriarch (Qiu Chuji) summons me to the Langfeng Immortal Realm." After bathing and changing robes, he peacefully departed this life at the age of eighty-one.

This master possessed outstanding talents, decisive judgment, and profound literary and artistic skills, prompting universal lamentation at his passing as the Daoist community mourned the loss of such brilliance. Yet the writer suggests these worldly evaluations fall short of capturing his true attainment—for one who has genuinely realized the Dao (a true master of the Great Way) maintains a mind as still as dead ashes and a form as detached as withered wood, having relinquished cleverness and competitiveness to reach selfless transcendence. This patriarch embodied such perfection: his inner true radiance (zhen guang) shone inwardly while his spirit communed with celestial principles. Facing external phenomena, he could maintain profound stillness yet respond with effortless adaptability. Ordinary observers could only perceive his manifest virtues, failing to grasp the profound mystery within—like judging precious jewels through vulgar eyes.

Later, Li Zhimi, abbot of Taiqing Palace, commissioned this biographical record at the instruction of Daoist Superintendent Liu. The reluctant author compiled accounts from various sources to complete this document in spring of the ninth Zhiyuan year. The term "Master Valley Spirit" (Gu Shenzi) refers to one who penetrates profound truths, hinting that readers should perceive the deeper Daoist meaning beyond surface appearances.