《甘水仙源錄》Vol. 5

This Daoist master was surnamed Zhang, named Zhijing, with the courtesy name Yiqing, a native of Anci in Yanjing. From childhood, he appeared lean and bony in physique, with a taciturn temperament and an aversion to meat. Whenever he encountered Daoist priests, he would greet them with exceptional delight, and upon hearing recitations of Daoist scriptures, he would listen with rapt attention, reluctant to depart. Observing this, his parents remarked, "This child surely has karmic predestination for monastic life." At the age of eight, he was sent to Changchun Temple where he became a disciple of Master Li Zhenchang, attending upon his teacher day and night without leaving his side.

Master Li Zhenchang, originally a Confucian scholar, had a deep appreciation for literature. Zhang Zhijing, endowed with innate intelligence, excelled at memorizing classics, possessed fine calligraphy skills, and conducted himself with the prudence and propriety of an adult—qualities that endeared him particularly to Zhenchang. At that time, the renowned poet Wang Shuzhai, known for his lofty and unworldly character, resided at the temple. Zhenchang arranged for Zhijing to study under him. To the west of the temple stood the "Cuixuan" Hall, adjacent to which was a small library housing ten thousand volumes, ordinarily inaccessible to most. Yet Zhenchang entrusted Zhijing with its keys, granting him unrestricted access to its collections.

Blessed with extraordinary natural gifts and such exceptional learning conditions, Zhang Zhijing's achievements were inevitably remarkable. In the jia-yin year (1254), he began overseeing temple affairs. Two years later, Master Li Zhenchang passed away. On his deathbed, when disciples sought guidance about future matters, Zhenchang simply said, "With Zhijing here, what need you worry?" After the funeral rites concluded, all present bowed respectfully to Zhijing, with both inner and outer circles of disciples submitting wholeheartedly to his leadership.

In the third year of the Zhongtong era (1262), an imperial edict commended him: "Zhang Zhijing, True Man and leader of the Mystic Gate, entered monastic life in childhood, cultivating peerless virtue and erudition. Though barely forty years of age, he has accomplished extraordinary deeds—bringing honor to predecessors while establishing models for posterity. He is hereby conferred the title 'True Man of Luminous Ancestry, Embodiment of the Dao, Sincerity and Illumination.'" In the second year of the Zhiyuan era (1265), the emperor decreed the performance of a grand Golden Register Zhaijiao (the highest Daoist purification ritual) at Changchun Temple. During the ceremony, flocks of cranes circled the altar for days without departing. Greatly pleased, the emperor bestowed upon Zhang Zhijing a golden crown and cloud-patterned ritual robes, furthermore commanding him...

This passage records the deeds of Li Zhichang, a revered master of the Quanzhen (Complete Perfection) school, one of Daoism's major lineages during the Yuan dynasty. At that time, the Yue-Du temples (shrines dedicated to mountain and river deities) had suffered severe damage during the Jin-Yuan wars. The imperial court allocated 100,000 strings of paper currency (Yuan dynasty banknotes) to Li Zhichang to oversee their restoration. He selected honest and capable disciples from the Daoist community, distributing funds according to each project's complexity—some required complete demolition and reconstruction, while others needed only repairs. After two years of effort, the main temples of the Five Sacred Mountains and Four Great Rivers were fully restored to their former grandeur.

Just as preparations were underway to engrave a commemorative stele for this achievement, Li Zhichang achieved "feathered transformation" (yu hua, the Daoist term for passing away) on the 17th day of the 11th month in the 7th year of the Zhiyuan era (1270), at the age of fifty-one. Mourners from the capital's officials to Daoist and lay devotees from across the land crowded the streets for months. The text particularly highlights Quanzhen's distinctive characteristics: its foundation in "illuminating the heart and perceiving one's true nature" (mingxin jianxing), its advocacy of self-sacrifice for others' benefit, and its independence from cumbersome scriptures. From its founder Wang Chongyang (Master Chongyang) to Li Zhichang, the lineage had passed through three generations, gradually emphasizing scriptural study while remaining unconstrained by textual limitations.

When Li Zhichang assumed leadership of the school, some senior members initially disapproved due to his relatively junior status. Yet his profound virtue (De) resolved these tensions—the strong-willed yielded to his humility, while the arrogant grew ashamed before his concessions. His meticulous and considerate manner won deep respect from capital literati and visitors nationwide. After his burial at Wuhua Mountain Monastery on the 2nd day of the 3rd month in the 9th year of Zhiyuan (1272), his disciple Liu Zhidun brought biographical records to Wang Zhitan (the succeeding patriarch) to compose the stele inscription. The text concludes with a eulogy praising Li's merit in preserving heaven-and-earth's pristine simplicity.

(Notes: "Wang Chongyang" refers to Wang Zhe, Quanzhen's founder, whose Daoist name was Chongyangzi; "Li Zhenchang" is Li Zhichang, Zhenchang being his Daoist name; "successor Wang Zhitan" indicates Li's immediate successor in the lineage.)

This stele inscription records the life of Zhanranzi Zhao Jiuyuan (Daoist name Zhanranzi, secular name Zhao Jiuyuan, courtesy name Jidao). A native of Longzhou, he entered monastic life in his youth and became a disciple of Quanzhen master Danyang Zhenren (Ma Yu, one of the Seven Masters of Quanzhen).

Master Zhao possessed exceptional intelligence and impeccable virtue, dedicating himself to the pure and subtle cultivation practices of Daoism while avoiding all esoteric and unfounded pursuits. He deeply understood that "Shen (spirit) governs the body" and thus practiced diligently; he also comprehended the profound meaning of "literature conveying the Dao" and therefore valued scriptural study. Confucian scholars regarded him as a model of Confucian learning, while Daoist circles saw in him the standard of Xuanxue (Mysterious Learning).

The inscription describes his upright character and resolute demeanor, unshaken by worldly gains and losses. Both in daily conduct and speech, he manifested qualities transcending ordinary life. Such cultivation stemmed from long-term nurturing of his spiritual nature and unwavering practice of the Great Dao.

The text also depicts the flourishing scene at Changchun Palace (present-day White Cloud Temple in Beijing), the ancestral temple of Quanzhen Daoism: three thousand Daoists practiced there, with the Xuan Hall (Daoist scripture lecture space) maintaining profound tranquility while housing thousands of Daoist scriptures. Master Zhao, thoroughly versed in the classics with encyclopedic knowledge, could distill this breadth into essential truths of cultivation.

Finally, it describes his ascension to immortality: suddenly mounting a phoenix and crane to soar into the azure heavens, with mist and clouds swirling between Jade Spring Mountain and Five Flowers Mountain. Though his physical form departed, his immortal bones remained in the mountain valleys, with this monumental stele eternally commemorating his De (virtue). Composed by Yuan dynasty scholar Meng Panlin, the inscription highlights Zhao Jiuyuan's cultivation achievements that integrated the Three Teachings (Confucianism, Daoism, and Buddhism) through comparative evaluation of Confucian and Daoist standards.

This stele inscription records the life of Master Chongxu Lü Dao'an, a prominent figure of the Quanzhen (Complete Perfection) school, an important Daoist tradition. Born into a wealthy family in Ninghai (present-day Yantai, Shandong), Lü demonstrated exceptional intelligence from childhood and developed a deep admiration for Daoism. He wholeheartedly embraced the spiritual legacy of Danyangzi (Ma Yu, one of the Seven Masters of Quanzhen), renouncing worldly life to pursue cultivation.

For over forty years at the ancestral temple on Mount Zhongnan (the birthplace of Quanzhen Daoism), Lü practiced with unrelenting diligence. He expanded temple halls, restored altars, and meticulously observed ritual offerings. Simultaneously, he devoted himself to Neidan (internal alchemy) practice, nurturing his Shen (spirit) through ritual pacing of the stars (a Daoist ceremonial gait) to attain meditative stillness. Balancing external discipline with inner refinement, he accumulated profound merit.

During the turbulent Cheng'an era (1196–1200) of the Jin dynasty, when Daoism faced decline, Lü stood firm as a pillar of orthodoxy. Later, when the Jade Yang Perfected (Wang Chuyi, another of the Seven Masters) was appointed to oversee religious affairs, Lü assisted in rebuilding temple foundations, earning imperial recognition with the name "Lingxu Abbey."

The inscription highlights how Lü's disciple Zhao Zhichong, moved by gratitude, secured auspicious land for his master's burial and erected this commemorative stele. It praises Lü for inheriting the Daoist lineage of Patriarch Chongyang (Wang Chongyang, founder of Quanzhen) and the Seven Masters, playing a pivotal role in revitalizing the ancestral tradition. Combining celestial grace with unwavering virtue, he transcended worldly attachments while upholding human relationships—embodying the finest qualities of Quanzhen Daoism.

This passage records the life stories of two Daoist practitioners.

First, Master Lü (a disciple of the Chongxu Pidai lineage) revived the ancestral teachings with over three hundred disciples. During the Xingding era, he severed worldly ties. On his deathbed, he left his disciples this cultivation advice: "In my life I never composed poetry, spending forty years solely with hoe and shovel. I barely grasped three hundred characters of the Yinfu Jing (Scripture of the Hidden Talisman) and dimly understood five thousand words of the Daode Jing (Classic of the Dao and Virtue). Only by relinquishing all attachments can one awaken; only by forgetting all things can one transcend. I depart not at the summons of King Yama, but await the Jade Emperor's decree." With these words, he ascended in feathered transformation at eighty years old. His fellow disciple Bi Zhichang buried his coffin north of the ancestral graves and commissioned an epitaph. The inscription praised Master Lü as extraordinary since youth—strict in Daoist practice, reverent toward others—who revitalized the tradition during its decline. Having perfected his merit, he cleanly severed worldly bonds, passing like a night boat gliding through ravines.

The latter section recounts Master Cui Daojian (courtesy name Xuanfu), known as "Zhenjing" (True Quiescence). Noble by nature, he mastered Confucian, Buddhist, and Daoist classics, famed for filial piety—he observed three years of mourning before renouncing the world. After receiving true transmission from Liu Changsheng of Donghai, he settled in Weijiashu, healing the sick without charging the wealthy while aiding the poor generously, ensuring local longevity. A mediocre physician named Wang Zhang, consumed by envy, ambushed Master Cui in the wilderness, stuffing his mouth with dirt to feign death. Yet the master soon revived. When questioned by passersby, he merely stated the facts plainly.

This passage recounts the deeds and philosophical teachings of Ma Yu (styled Danyangzi), a prominent Quanzhen (Complete Perfection) Daoist master during the Jin-Yuan period.

In his later years, Ma Yu resided at Haotian Temple on Mount Bujin. Two disciples, Yang Juan and Bi Lin, had arranged to visit him in midwinter but failed to appear. During a heavy snowfall, while sweeping the courtyard, Bi Lin discovered a slip of paper that turned out to be a poem by Ma Yu reproaching them for breaking their promise. Other disciples, such as Ma Zhiding and Lu Zhiheng, followed Ma Yu in cultivation for many years. When they parted, Ma Yu composed farewell verses for them—the ink on these writings remained fresh on the walls, as if newly inscribed, revealing miraculous signs.

During the wartime turmoil of Emperor Xuanzong of Jin's Zhenyou era, Ma Yu fled south for refuge, temporarily staying at Chunyang Temple in Gong County. Soon, seekers of his teachings crowded outside his door. On the 29th day of the eighth month in the Xinding Xinsi year (1221), he passed away seated upright, facing south, at the age of eighty-one. Among his disciples, only Zhang Zhiwei truly grasped the depth of his cultivation.

The concluding eulogy expresses the author’s perspective on Daoist practice: True attainers of the Dao (Way) value natural spontaneity, coming and going freely—it is not necessary to ride clouds, ascend on mist, or achieve feathered immortality to be considered enlightened. Many ancient hermits lived and died in obscurity among mountains and forests, and even when recorded, their stories were often exaggerated with supernatural elements. What set Ma Yu apart was that his teachings on discipline surpassed even Buddhist rigor, while his embodiment of loyalty and filial piety exceeded Confucian standards, seamlessly integrating the doctrines of multiple traditions. Through poetry, he awakened his disciples—appearing to engage in playful samadhi (a Buddhist term denoting effortless mastery), yet fundamentally upholding the Confucian virtues of compassion, frugality, propriety, and humility, rooted in classical texts. The author suggests that this unforced harmonization of the Three Teachings (Daoism, Buddhism, Confucianism), free from contrived novelty, represents the true mark of one who has attained the Dao.

This stele inscription records the life of Quanzhen Taoist master Chonghe Zhenren (Perfected One of Harmonious Penetration) Pan Dechong. The text begins by tracing Taoism's origins: starting with the Yellow Emperor seeking the Dao from Guangchengzi, through Laozi (Lao Shi) who established doctrinal foundations with the five thousand characters of the Daode Jing (Classic of the Way and Virtue), to renowned immortals like An Qisheng and Chisongzi during the Qin-Han period and Celestial Master Zhang Daoling, culminating in Lü Dongbin (Lü Chunyang) of the Tang Dynasty becoming a household name among divine figures.

During the early Jin Dynasty, Patriarch Wang Chongyang founded the Quanzhen (Complete Perfection) school, later expanded by the "Seven Perfected," spreading its teachings widely. Among the disciples of Qiu Chuji (Master Qiu), eighteen eminent figures were known as the "Eighteen Great Masters," with Pan Dechong being one.

Pan Dechong, styled Zhonghe and bearing the sobriquet Chonghe, came from a farming family in Zichuan, Shandong. His grandfather Pan Bingzheng had joined the military during wartime, while his father Pan Ji pursued Confucian studies and once served as a professor at Yidu Prefectural School. The Pan household maintained a nine-generation extended family, prosperous and charitable—opening their granaries to aid famine victims during lean years and frequently providing interest-free loans to impoverished neighbors.

A notable anecdote recounts a passing diviner remarking that the family had accumulated profound yinde (hidden virtue from secret good deeds), hinting at extraordinary achievements among their descendants. This narrative, through detailing the family's benevolent deeds, foreshadows Pan Dechong's later emergence as a Taoist zhenren.

This account narrates the legendary life of an eminent Daoist master. The story begins with his mother, Lady Wang, who dreamed of auspicious clouds enveloping her body before conceiving him. The child remained mute until age seven, when suddenly, upon meeting a Daoist from the Eastern Sea who came seeking alms, he began speaking fluently. The Daoist prophesied the boy possessed "extraordinary spiritual refinement" and would become a "Celestial Master among humans" (Tianshi, the highest rank in Daoist hierarchy). From that moment, he displayed remarkable eloquence, extraordinary intelligence, and a photographic memory for texts.

As he matured, to escape an arranged marriage, he fled overnight to Qixia's Bindu Temple to pursue the Dao. While passing through Weiyang, he encountered the Qinghe Zhenren (an exalted Daoist adept) who introduced him to the Changchun Zhenren (Qiu Chuji). Thereafter, he devoted himself wholly to Daoist cultivation, receiving the Changchun Zhenren's authentic transmission of heart teachings. Charged with daily ritual duties, he spent leisure hours in deep meditation, attaining states where self and objects were forgotten—a practice he maintained for over a decade.

When Genghis Khan launched his western campaigns, hearing of Changchun Zhenren's fame, he dispatched envoy Liu Zhonglu to summon him. The master accompanied Changchun Zhenren on the arduous ten-thousand-li journey to Central Asia, undaunted by sandstorms and hardships. After Changchun Zhenren's ascension, when Yin Zhenren (Yin Zhiping) succeeded as patriarch, he was appointed Daoist Registrar (Daolu) of Yanjing (modern Beijing), overseeing both religious affairs and temple administration. Despite Yanjing being thousands of li from the Mongol capital Karakorum, he made thirteen round trips handling imperial audiences without fail.

In 1235 (the Yiyou year), when Pingyao official Liang Gong requested Qinghe Zhenren to rebuild Xingguo Temple, the master was put in charge. The reconstruction was completed within a year. By 1242 (the Renyin year), he was appointed Chief Superintendent of All Daoist Circuits (Dutiju), while retaining his previous duties. The text particularly emphasizes that the widespread dissemination of Daoism during this period owed much to his efforts, as he had attained profound mastery in both external administration and internal cultivation.

This account tells the story of reconstructing Lü Dongbin's (also known as Lü Chunyang) Daoist sanctuary during the Yuan Dynasty. The original Shui Le Shrine in Hedong, dedicated to Lü Dongbin (venerated in Daoism as the Perfected Lord of Pure Yang and one of the Eight Immortals), had been destroyed by fire. Considering the numerous miraculous manifestations attributed to the Patriarch Lü, the imperial court deemed the original shrine too modest and resolved to rebuild it as the "Palace of Pure Yang and Ten Thousand Longevities."

Li Zhenchang, a prominent Quanzhen (Complete Perfection) Daoist master of the time, oversaw the project and selected a highly virtuous Daoist priest to lead the reconstruction. Decades earlier, when the renowned master Qiu Chuji (Changchun Zhenren) returned from his Western Regions journey, he had prophesied that this very priest would "revitalize Daoism in the southwest region." The prophecy now came to fruition as both Li Zhenchang and Master Yin Zhiping (Qinghe Zhenren) unanimously recommended him for this sacred task.

Under this master's guidance, disciples and craftsmen worked with extraordinary enthusiasm upon learning they were building a sanctuary for Patriarch Lü. The construction progressed with remarkable speed. Within just a few years, an entirely new complex stood complete—main halls, side chambers, meditation quarters, kitchens, storerooms, bathing facilities, and all necessary structures built on a grand scale. Thirty li (about 15 kilometers) away at Jiufeng Mountain (where legend holds Lü Dongbin attained the Dao), they additionally constructed an Upper Palace with over a dozen subsidiary courtyards. The temple acquired fertile farmland, orchards, and watermills to ensure its ongoing sustenance.

Visitors to this majestic complex were invariably filled with reverence. While upgrading from shrine to palace represented merely a formal change that neither added to nor diminished Patriarch Lü's true essence, such dignified physical spaces served the vital purpose of inspiring awe among devotees. Herein lies the significance of sacred architecture—through tangible grandeur, it dispels casual irreverence and preserves the Daoist teachings for generations.

The solemnity of external forms serves to support internal cultivation, while the grandeur of architecture manifests the nobility of the Great Dao. Thus, the construction of temples is never merely for displaying magnificent scenery. In the autumn of 1249 (the Jiyou year), the empress issued an edict dispatching close attendants as imperial envoys to offer sacrifices with imperial incense at all renowned Daoist temples and ancestral halls of the Mystic Gate (Daoism) across sacred mountains and rivers. Consequently, the Yuqing Temple in Weiyang was restored, and at Magu Cave on Kunyu Mountain, the imperial edicts bestowed by successive emperors were inscribed on stone steles to commemorate the numinous deeds of these sacred sites.

In the summer of 1252 (the Renzhi year), the fourth month, Master Zhenchang (Li Zhichang), carrying out the emperor's order to sacrifice to the Five Sacred Mountains and Four Great Rivers (ancient ceremonial waterways), passed by the Yongle Temple. Marveling at its magnificent scale, he joyfully told the temple master: "None but you could accomplish such meritorious work." He then exhausted the treasury's silver to support its construction. The next day, ascending Jiufeng Mountain's summit with the master, he found its peaks arranged like an elegant chair and renamed it "Jade Throne Peak."

Spring 1254 (the Jiayin year) saw the crown prince (later Emperor Xianzong of Yuan) command the Changchun Temple to host the Grand Universal Ritual (Daoism's highest ceremonial purification rite), summoning virtuous priests from across the land. The temple master was foremost among the selected participants. During the ritual, auspicious signs appeared—colorful clouds, mythical luan birds, and celestial cranes. Master Zhenchang remarked, "These omens correspond to you," presenting him with the golden crown and brocade robes left by Master Qinghe (Yin Zhiping). After the ceremony, he returned to Yongle Temple.

In summer 1256 (the Bingchen year), fourth month, the master arrived at the Upper Temple. On the first day of the fifth month at dawn, he suddenly told his attendants: "In youth I received secret teachings from Master Changchun (Qiu Chuji), through lifelong practice gaining modest attainment. Later, Masters Qinghe and Zhenchang further entrusted me with the lineage of Ancestor Chunyang (Lü Dongbin). These years of cultivating the sacred site have borne gradual fruit. Now worldly conditions and spiritual aspirations are both fulfilled—I am free of attachments. My time has come." The assembly failed to grasp his meaning.

On the twenty-sixth day of the fifth month, as they prepared to return to the Lower Temple during summer's scorching heat, disciples worried about the journey. The master said, "Proceed without concern—no harm shall befall you." Suddenly, overcast skies appeared, and throughout the forty-li journey, none felt summer's heat—a profound marvel. Earlier, two ancient persimmon trees before the Chunyang Hall, their roots entwined and foliage lush, had broken without wind one night. Only then did the assembly realize: "The trees' unnatural snapping foretold the master's recent prophecy."

Near midnight, the master suddenly emerged leaning on his staff, facing the four directions to recite incantations.

This passage records the life of an eminent Daoist master. On his deathbed, the master remained perfectly composed—first washing his face with ash-infused water, changing his robes, composing a eulogy, then passing away peacefully at the age of sixty-six. His disciples reported the passing to the presiding master Chengming Zhenren (Perfected One of Sincere Illumination), who dispatched the temple administrator Meng Gong with generous funeral offerings. On the fifth day of the third lunar month in the gengshen year, he was buried in the northwest sector (qian position) of the temple compound. A memorial hall was specially constructed so later generations could make seasonal offerings, embodying the principle of "remembering the source when drinking water."

Later, Chengming Zhenren petitioned the imperial court regarding the master's virtuous conduct, and the court posthumously honored him with the title "Chonghe Weimiao Zhenren" (Perfected One of Profound Harmony and Subtle Wonder). The master possessed a benevolent disposition and maintained rigorous precepts. Though a Daoist cleric, he delighted in charitable deeds. Local villagers routinely borrowed grain from the temple each early spring, sometimes exceeding a thousand dan. During famine years when temple supplies ran low, when others proposed reclaiming the lent grain, the master declared: "To seize food from the hungry in times of scarcity—is this the act of benevolent people?" The borrowers, moved by his words, repaid his kindness with deep gratitude. Subsequently, villagers spontaneously gathered to offer incense on Patriarch Lü's (Lü Dongbin) birthday as enduring tribute.

In the guichou year's spring drought, local official Xu Delu led elders to beseech for rain. The master recited the Lingbao Jing (Numinous Treasure Scripture) for them, and within ten days abundant rains arrived. Having once resided at Chunyang Shanggong (Supreme Palace of Pure Yang) on Jiufeng Mountain, he was also called "Jiufeng Laoren" (Old Man of Nine Peaks). His disciple Liu Ruoshui later erected a "Jiufeng Laoren Scripture Recitation Platform" at the site where his master chanted scriptures, commissioning fellow Daoist Wen Zhitong to travel a thousand li requesting this commemorative inscription. Moved by their devotion to master and Dao, the author composed this biography.

The author concludes with reflection: In Daoist practice, whether through minor rituals like zhaijiao (purification ceremonies) and keyi (liturgy), or major disciplines like xingming shuangxiu (dual cultivation of nature and life), all constitute essential practice. As for benevolent acts like constructing temples or aiding the poor—these too emerge naturally, resonating with circumstance and responding to inner calling.

This passage elucidates the spiritual state of Dao practitioners and the essence of Dao (the Way). While appearing constantly occupied with worldly affairs, these cultivators maintain transcendent inner detachment. Though engaged in mundane activities, their spirit remains in a state of serene tranquility, undisturbed by external chaos. Ordinary people only perceive their outward busyness, unaware their hearts have attained the state of "simultaneous stillness and responsiveness" — able to both preserve their fundamental nature while harmoniously adapting to all phenomena.

Dao itself is singular, yet people have assigned it various names according to different understandings: subtlety (wei), marvel (miao), profundity (xuan), and omnipresence (tong). "Subtle" describes Dao's formless, elusive nature; "marvel" its unfathomable transformations; "profound" its bottomless depth; "omnipresent" its permeation of all existence. Though described from different perspectives, these all refer to the same Dao. Just as the wise perceive wisdom and the benevolent perceive benevolence, all ultimately point to the same origin.

Dao is perfectly complete, filling the space between heaven and earth. It serves as both the fundamental root of all cosmic transformations ("the foundation of myriad changes") and the unified whole of existence ("the singular unity of all things"). Dao manifests through different aspects like destiny (ming), innate nature (xing), heart-mind (xin), and emotions (qing), yet all stem from the same authentic, indestructible essence. What we call "completeness" (quan) and "authenticity" (zhen) appear as separate concepts, but are in fact two aspects of one reality.

The concluding inscription summarizes: Dao contains the essential essence of heaven and earth, transcending temporal divisions (prior to heaven and posterior to heaven) while remaining eternally unchanging. It nurtures all beings, encompassing everything without deficiency. Practitioners who truly comprehend this principle will attain genuine freedom and bliss.

This stele inscription records the life of Xia Zhicheng (styled as the Daoist of Pure Poverty), a Jin Dynasty Daoist. Born into a farming family in Zhangqiu, Jinan, his ancestors were renowned in their village for accumulating virtuous deeds. From childhood, Xia displayed a calm temperament, a robust physique, and a reserved demeanor, showing early signs of transcendental aspirations. Upon reaching adulthood, he refused to marry, devoting himself instead to contemplating the great matter of life and death. After his two younger brothers established their own families, he left home to pursue spiritual cultivation.

During the Taihe era (1201-1208), he became a disciple at the Taixu Temple in Qixia, studying the profound principles of Daoism under the guidance of the Eternal Spring Master (Qiu Chuji). Though he did not engage with worldly texts, he possessed an extraordinary memory for Daoist teachings. Amid the chaos of war in the Zhenyou era (1213-1217), he risked his life to rescue fellow Daoists trapped in Haizhou, demonstrating remarkable courage.

The inscription describes his spiritual attainment with the phrase "the six dusts purified, the divine pearl bright" — a reference to his cultivation freeing him from the obscurations of the six dusts (a Buddhist term denoting the sensory objects of sight, sound, smell, taste, touch, and thought), leaving his true nature as clear as a luminous pearl. Ultimately, he achieved the Daoist ideal of "ascending in feather-flight" (a metaphor for transcending the physical form), "riding the wind ten thousand miles to wander the Great Purity," reaching the highest state of unfettered freedom.

The text mentions "Mount Zhongtiao" and the "Yellow River" as key locations in his spiritual practice. The author of the inscription, Ji Zhizhen (styled as the Recluse of Purple Tenuity), concludes with the line "recording my master’s sublime virtue in this stele," expressing deep reverence for this realized Daoist adept.

This account tells the story of a Daoist master (Zongshi Gong) and his cultivation practice. When imperial envoys summoned him to court, he journeyed tens of thousands of miles across deserts. Along the way, when others grew exhausted, he would give them his own mount and continue on foot—demonstrating his selfless virtue (De).

Later, he returned to Yanjing (modern Beijing) to propagate Daoism, establishing the Xuanmen (a Daoist cultivation method) that revitalized the tradition, drawing continuous streams of devotees. He remained indifferent to material wealth; even upon encountering rare treasures, his heart remained unmoved, and he would generously give them away if requested. Successively appointed to oversee the Yuxu Temple and Baiyun Temple, he governed through virtue, winning people’s respect.

During his decade-long tenure as superintendent of Changchun Palace, he treated everyone equally, regardless of status, conversing with beggars and servants as readily as with nobles. Though he requested retirement in his advanced age, the community remained reluctant to let him go. Even after stepping down, he continued to lead by example during communal activities.

He maintained a reverent and devout attitude toward cultivation, sitting as steady as a stone statue throughout the day, his inner tranquility undisturbed by external clamor. Though deeply versed in the principles of innate cultivation (the core theory of Daoist Neidan, or internal alchemy), he seldom spoke of them. His focused practice, sincere character, detachment from fame and gain, magnanimity, reverence for teachers, and genuine kindness all stemmed from pure Daoist cultivation. In the end, he was bestowed grace by the presiding Daoist leader, Zhenchang Zhenren (True Constancy, the Perfected One).

This master, who embraced Wuwei (non-action) and held fast to the Dao, embodying pure De (Virtue) and serene emptiness, was granted golden headwear and brocade robes by the imperial court. On the sixth day of the eighth month in the Yimao year, he achieved feathered transformation (the Daoist term for the passing of an enlightened being) at the age of eighty-three. His disciples interred his ceremonial garments in an immortal's tomb at Mount Wuhua (a sacred Daoist site), following proper ritual observances. In the Xinyou year, the court honored his virtuous conduct by dispatching an envoy with an imperial decree posthumously conferring upon him the revered title "Master of Pure Virtue and Serene Emptiness."

I have often reflected: In ancient times, Tian Zifang's teacher Dongguo Shunzi possessed the countenance of a Zhenren (Perfected Being), with a nature of empty stillness, preserving innate authenticity—serene yet embracing all things. When encountering matters contrary to the Dao, merely by rectifying his bearing he could awaken others, causing deluded thoughts to naturally dissipate. Tian Zifang never deliberately praised his De, for true Virtue transcends verbal expression. How remarkably similar was this Master of Pure Virtue to Dongguo Shunzi in character!

From youth until his final days, he walked steadfastly upon the path of Xuandao (the Mysterious Way of Daoist cultivation), utterly devoid of self-interest. When teaching others through personal example, he never harmed anyone through harshness. Devoted to spiritual practice, internally he never lost his true self, while externally he never abandoned compassion. Even amid worldly turbulence, he maintained transcendent freedom—this precisely constitutes the state of "bearing a Zhenren's countenance with serene nature, embracing all existence."

His actions left no trace of artifice; his speech contained no duplicity. Every gesture manifested natural sincerity; every word embodied unadorned simplicity. Yet these were merely outward manifestations. For over sixty years in Xuandao practice, the profound mysteries secretly transmitted from his true teacher surpassed ordinary comprehension. Those sagely insights and unfathomable cultivation realms, which even spirits cannot discern, shall endure as long as heaven and earth. How could common folk presume to comment upon them?

Later generations hearing of his tranquil authenticity and peaceful detachment, if earnestly emulating him, invariably reined in wayward thoughts to return to original truth. Persevering thus, one may gradually approach the Great Dao. On an auspicious day during the Zhongtong era (Yuan dynasty reign period), having purified myself through fasting and ablutions, I reverently composed this epitaph.

(The stele inscription records:) The master's surname was Yu, given name Zhike, courtesy name Xiandao, and Daoist name Chongxu. A native of Ninghai, he descended from the illustrious Yu family of the Han dynasty. His father Jiang had six sons, the master being the youngest. From childhood, his temperament was refined and serene, showing early inclination toward transcendent cultivation. During the early Cheng'an era (Jin dynasty), when Perfected Master Liu Changsheng (a Daoist patriarch) taught at Wuguan, the master journeyed to become his disciple.

This individual (the subject of this biography) appeared to have a predestined connection with Daoist practice from the outset. Though constrained by familial obligations that delayed his formal entry into the Dao, the seed of spiritual aspiration had already taken root in his heart, growing with an irrepressible vigor. At nineteen, he finally resolved to follow Master Changchun (Qiu Chuji, patriarch of the Quanzhen tradition) in pursuit of the Dao. Recognizing his exceptional potential, the master accepted him as a disciple and began transmitting the esoteric teachings.

His early years in the Daoist order were spent performing the most fundamental tasks—cooking and menial labor—which he undertook diligently for over a decade, earning renown for his steadfast virtue (De) and meticulous discipline. Later, accompanying his master to the capital by imperial summons, he resided at the Great Changchun Temple in Yanjing. After the master’s ascension (death), Qinghe Zhenren (Yin Zhiping) succeeded as lineage holder and appointed him to oversee temple affairs. For six years, under his stewardship, the temple’s assets only grew, and harmony prevailed among its members, as if divinely protected. In his later years, having retired, he felt slightly unwell on the gengwu day of the second lunar month (recorded in the traditional celestial-stem calendar) and passed away peacefully five days later in his quarters at Baiyun Temple at the age of seventy-one. He was interred at the Immortals’ Cemetery of Wuhua Mountain.

The elder masters praised him for three rare qualities: First, though he managed the temple’s finances for decades, handling vast sums of money and supplies, at his death he possessed only a single patched robe and one Daoist garment. Second, for over fifty years as a practitioner, he never loosened his sash nor let his side touch a mat (symbolizing strict adherence to precepts). Third, when nearing death, he refused his disciples’ funeral arrangements, saying, "Life and death each have their appointed course—this mortal frame is but a handful of dust; whether burned or buried matters not." As for his daily conduct, marked by humility and sincerity, examples were too numerous to count.

To honor their master, his disciples recorded these three virtues as proof that he had fully inherited the lineage’s tradition of "illuminating the heart to perceive true nature, preserving simplicity to embody authenticity," remaining forever untainted by worldly attachments. After deliberation, the community resolved to compose this biography, ensuring his legacy would endure.

This stele inscription records the life of Master Baiyun (White Cloud), Qi Zhiyuan (Daoist name: Baiyun Zhenren). His father devoted his life to accumulating virtue (De) through good deeds, aiding the poor as naturally as taking daily meals. As a result, Heaven bestowed blessings, enabling Qi Zhiyuan to cultivate the Dao and attain realization.

Qi Zhiyuan, styled Zixuan, was a native of Yexian County, Laizhou, Shandong. His great-grandfather once served as the military governor of Anhua, but by his grandfather's generation, the family had retreated to rural seclusion. The Qi clan was a prominent local lineage with many members. Whenever impoverished relatives could not afford taxes, his father would voluntarily pay on their behalf. When a villager was wrongly imprisoned, his father even offered to take the innocent man's place in jail. While incarcerated, his moral influence (De) moved the prison guards, helping to exonerate other wrongfully accused individuals.

The inscription particularly praises Qi Zhiyuan’s over fifty years of diligent Daoist practice, reaching the state where "his ribs never touched the mat" (a metaphor for rigorous cultivation with minimal rest). His wealth flowed like water to aid the world, yet his mind remained empty and tranquil. Ultimately, he attained true realization amidst mountain forests and flowing streams. The inscription concludes by emphasizing this as proof of the adage that "a family accumulating goodness will surely have abundant blessings"—hidden acts of virtue are ultimately rewarded in the light.

This passage comes from the Stele Inscription on the Virtuous Conduct of Master Baiyun of the Universal Teachings of the Mystic Gate, composed by Li Ting of the Yuan dynasty and included in the Ganshui Xianyuan Lu (Record of Immortal Sources by Sweet Water). It documents the cultivation achievements of Quanzhen (Complete Perfection) masters during the Jin-Yuan period, embodying the Daoist principle of "realizing the Dao through virtuous conduct."

Not long after, he himself was pardoned through imperial amnesty. In the Dinghai year of the Dading era (1167), Patriarch Chongyang (Wang Chongyang, founder of the Quanzhen tradition) traveled westward with several perfected beings (zhenren) and stayed at his home. The Patriarch told him, "You will surely have a son who becomes a Daoist priest." Thus, he built the Longxiang Temple in the area, where he offered incense morning and evening to the celestial deities.

During the Yisi year of the Taihe era (1205), famine struck, leaving the people gaunt and malnourished. He opened his family granary to cook porridge for relief, saving many lives. After the chaos of war in the Guiyou year (1213), unburied corpses littered the land. Braving the bitter cold, he personally buried them one by one. On multiple occasions, he found lost valuables and patiently waited for their owners to reclaim them; those unclaimed were distributed to the poor. His mother, Lady Zhang, was also virtuous, dutifully serving her parents-in-law.

Later, he indeed fathered a son (referring to Qi Zhiyuan), whose demeanor was steady and dignified—reserved in speech yet extraordinary in bearing. At fifteen, when urged to study, he declared, "This is not my aspiration; what I yearn for is the transcendence of immortals." His parents tried to force him to change his mind, but he secluded himself in quietude to purify his heart and mind. This fulfilled Patriarch Chongyang’s earlier prophecy. He then left home to become a disciple of the Perfected One of Eternal Spring, Qiu Chuji.

In the Wuyin year (1218), under Qiu Chuji’s instruction, he took charge of Haotian Temple in Laizhou. Later, as the Yuan dynasty rose, its founder, Genghis Khan, innately benevolent and reverent toward Daoism, dispatched his close minister Liu Zhonglu in the Jimao year (1219) winter with an imperial decree, traveling in a comfortable carriage to summon Qiu Chuji from the coastal regions. Setting out the following spring, Qiu Chuji brought eighteen senior disciples, among whom was Qi Zhiyuan. Braving harsh conditions, they trekked tens of thousands of miles, finally meeting the Great Khan at the southern foothills of the Snow Mountains in the Western Regions.

When Genghis Khan humbly sought his counsel, Qiu Chuji replied, "The people are the foundation of the state; only when the foundation is firm can the state be at peace. Since they have submitted, they should be allowed to live and work in peace—this is the key to governance." These words resonated deeply with the Khan, who lamented their late meeting and bestowed upon him the tiger tally, empowering him to oversee all Daoist priests under heaven. On the return journey, atop the Golden Mountains, Qiu Chuji told Yin Zhiping (the Perfected One of Clarity and Harmony), "Qi Zhiyuan has followed me throughout this arduous journey, growing ever more reverent—truly diligent. Judging by his bearing, it is he who will one day bring glory to our tradition." Yin Zhiping agreed. Later, in Yanjing (modern Beijing), Qiu Chuji presided over the Supreme Ultimate Temple (Taiji Gong).

This account documents the activities of several key figures in the Quanzhen (Complete Perfection) school of Daoism. First, the Eternal Spring Master (Qiu Chuji) entrusted the management of the Eternal Spring Temple to the Pure Harmony Master (Yin Zhiping), bestowing upon him the title "Master of Pure Truth" and assigning him responsibility for distributing scriptures and fulu (talismans) to aid the people. He also appointed Daoist Wu Zhijue and others to oversee daily temple affairs.

Later, the Pure Harmony Master dispatched this Daoist master to spread the Dao throughout Shandong. Wherever he went, venerable elders and practitioners eagerly welcomed him, and the donations of grain and cloth from devotees piled up like mountains—clear evidence of how his De (Virtue) had moved many hearts. In the wuxu year (1238), Emperor Taizong issued an edict to select eminent Daoists, and the True Constancy Master (Li Zhichang) was summoned to the capital. That winter, he was further tasked with assisting the Cavern of Truth Master (Yu Zhike) in rebuilding the ancestral temple on Mount Zhongnan and overseeing Daoist affairs in Shaanxi.

In the gengzi year (1240), the grand Mysterious Metropolis and Longevity Palace was constructed in Chang'an, along with the restoration of several renowned temples, including the White Deer Temple on Mount Li, the Great Unity Temple on Mount Zhongnan, and the White Cloud Temple in Fanchuan. In the jiachen year (1244), a grand Universal Offering (the highest-grade zhaijiao purification ritual) was held at the ancestral temple, jointly presided over by five Perfected Masters, including the Cavern of Truth Master, Song Defang, and Xue Taixia. Prince Yongchang even dispatched envoys to conduct a Golden Register Offering to pray for the nation, during which numerous miraculous signs manifested.

In the dingwei year (1247), during winter, Lord Yila organized a Yellow Register Offering (a major ritual for the salvation of souls) at the Youde Temple, with over a hundred participants. In the wushen year (1248), the Empress Dowager bestowed golden talismans and ceremonial robes as a mark of imperial favor. In the xinhai year (1251), after Emperor Xianzong ascended the throne, he specially dispatched envoys to convey commendations. These records illustrate the close relationship between the Quanzhen school and the Yuan imperial court, as well as the flourishing state of large-scale temple construction and ritual activities during that era.

This passage records the life of the Yuan Dynasty Daoist master Qi Zhiyuan (styled Baiyunzi). In the guichou year (1253), the Imperial Younger Brother (Kublai Khan) sent envoys bearing an imperial edict to treat him with the reverence due a teacher. In the sixth month of the yimao year (1255), Master Qi gathered his disciples at dawn and said to his follower Shen Zhixin: "My time of departure approaches—you shall inherit my position." After making arrangements for his funeral, he peacefully passed away on the twenty-fourth day of the seventh month at sixty-six years of age. The following year, he was reburied in the immortal's tomb at the northwest corner of the Ancestral Court (Chongyang Palace).

During the winter of the jiwei year (1259), disciples prepared to erect a commemorative stele. Shen Zhixin, together with Daoist temple administrators Guo Deshan and Li Zhixi, compiled records of the master's life and requested an inscription. The text describes Master Qi as humble and unassuming, yet resolute when discussing matters of benefiting society—his sincere words carried such conviction that he earned deep trust from masters of all schools. After arriving in the Guanzhong region (modern Shaanxi), his reputation grew daily while he maintained his simple nature, never using supernatural claims to deceive commoners. Officials and scholars flocked to him, and his disciples became countless.

While ordinary people drown in fame and desire, Master Qi regarded wealth as spittle—such transcendent character far surpassed worldly standards. The final eulogy praises: The Qi family long dwelled by coastal waters, accumulating hidden virtue that birthed this sage; His nature remained pure, preserving primordial truth; He received the profound Daoist methods directly from Master Changchun (Qiu Chuji); With single-minded devotion, he steadfastly maintained his Dao heart. When the sagely emperor (Kublai Khan) revered Daoism, he sought Qiu Chuji across ten thousand li, transforming the world through "halting slaughter" with benevolent virtue. Inheriting this lineage, Master Qi spread these teachings through Shaanxi, softening the hearts of fierce men. Successive emperors continued honoring Daoism, bestowing golden crowns and crane-feathered robes (emblems of exalted masters), constructing magnificent temples where he cultivated in carefree tranquility until completing his work and withdrawing from the world.

The immortal comes and goes with effortless freedom, his every gesture revealing the realm of deathless longevity. His lifespan knows no bounds, and his disciples, to commemorate his De (Virtue), have engraved his deeds upon jade-green stone tablets. For generations to come, people will continue to gaze upon this immortal's radiant achievements and noble demeanor.

This passage comes from the fifth volume of Ganshui Xianyuan Lu (Records of the Immortal Source at Sweetwater). Ganshui, a sacred Daoist site known as the "Source of Immortals," documents the cultivation deeds of numerous Perfected Ones who attained the Dao. The text describes a lofty master who transcended life and death, dwelling in carefree harmony, while his disciples piously carved his virtues into stone to preserve their teacher's legacy. The phrase "bending and stretching the elbows" subtly alludes to Daoyin (guiding and stretching) practices in cultivation, symbolizing the path to longevity. "Jade-green stone" signifies precious steles, embodying the eternal commemoration of the master's De (Virtue).