《甘水仙源錄》Vol. 7

The seventh scroll of Ganshui Xianyuan Lu (Records of Immortal Sources at Sweetwater) contains a stele inscription about the cultivation deeds of Perfected Lord Chunhe (an honorific Daoist title), composed by the Yuan dynasty official Gao Ming. This passage primarily recounts the developmental lineage of Quanzhen (Complete Perfection) Daoism and the spiritual journey of Perfected Lord Chunhe, Wang Zhitan.

The Quanzhen tradition was initially founded by Sovereign Shaoyang (Wang Xuanfu), then greatly expanded by Chongyangzi (Wang Chongyang), reaching its zenith under the guidance of Perfected Lord Changchun (Qiu Chuji). The patriarchal succession flowed as follows: Changchun transmitted to Perfected Lord Qinghe (Yin Zhiping), Qinghe to Perfected Lord Zhenchang (Li Zhichang), Zhenchang to Perfected Lord Chengming (Zhang Zhijing), and finally to Perfected Lord Chunhe, Wang Zhitan. As the fifth-generation patriarch of Yuan dynasty Quanzhen Daoism, Wang Zhitan bore the Daoist name "Chunhe" (Pure Harmony). His secular name was Zhitan, courtesy name Gongping, born to the Wang family in Tangyin County, Xiangzhou.

From childhood, Wang displayed no interest in playthings nor coveted luxurious objects. Upon reaching adulthood, he renounced worldly life to pursue the Dao. He became a disciple of Master Lu at Beijing's Huayang Palace (a third-generation successor of Ma Danyang and eminent student of Dongqing Yugong). Under Master Lu's rigorous discipline, Wang not only fulfilled his cultivation duties but voluntarily undertook all menial tasks—personally cleaning stables, bathhouses, and mills without complaint. In autumn 1223, he met Perfected Lord Changchun, Qiu Chuji, receiving secret oral transmission of heart-methods.

Later, he wandered through Liaodong regions (Xingzhong, Yizhou, Jinzhou), subsisting on single daily alms. Even when food spoiled from insect contamination, he consumed it without disdain, sheltering in whatever thatched hut he found. In 1228, hearing Perfected Lord Qinghe (Yin Zhiping) resided in Yanjing (modern Beijing), he immediately sought audience. Impressed by his ascetic dedication, Yin provided guidance that triggered Wang's sudden enlightenment, elevating his spiritual attainment dramatically. Subsequently, he secluded himself for over a decade on Jinpo Mountain, surviving on wild fruits and mountain streams while avoiding human contact—locals reverently addressed him as "Master Wang of Jinpo."

In spring 1244, Perfected Lord Zhenchang (Li Zhichang, then Quanzhen's reigning patriarch), having long known of his reputation...

This passage records the deeds of an eminent Daoist master during the Yuan dynasty. This Daoist priest received multiple imperial summons and was honored with the title "Great Master of Salvation." In the fifth lunar month of summer, he accompanied Li Zhenchang (a renowned Daoist patriarch) northward to receive the "Secret Registers of the Three Caverns" (the highest-level talismanic transmission in Daoism), using ritual techniques like prayers, exorcisms, and incantations to heal the people. For patients whom medicine couldn't cure, he would either administer talisman-charged water or gently sweep his sleeve over them—each method proving immediately effective, leaving all in awe of his spiritual powers.

The Empress Dowager admired his Daoist demeanor and treated him with great courtesy. Yet he remained humble and reverent, attributing every honor to divine grace rather than claiming personal merit. After residing at court for six years, he returned to Yanjing (modern Beijing) to serve as "Superintendent of the Teaching" (a Daoist administrative position). Though Yanjing lay sixteen hundred li from Karakorum, he made seventeen round trips between them, enduring all weathers without complaint, steadfast in his mission to propagate Daoism—even at the risk of death.

In the first year of Emperor Xianzong's reign (the xinhai year), Li Zhenchang was ordered to conduct imperial sacrifices to the Five Sacred Mountains and Four Great Rivers bearing a golden tally, with this master assisting. Later, he represented the emperor four times in incense-offering ceremonies, always praying for heavenly favor and public welfare. During the guichou year, when the emperor inquired about longevity techniques, he replied that such practices belonged to hermits, not rulers—an emperor should instead align with heaven's will and benefit the people, thereby naturally attaining blessings and longevity. Coinciding with a general amnesty, he proposed holding the "Great Universal Yellow Register Ceremony" (a major Daoist ritual to redeem souls) to liberate those unjustly slain in wars. The emperor approved, commissioning the rite at Yanjing's Changchun Palace with full state funding to avoid burdening civilians.

On the ceremony's day (the fifteenth of the third lunar month, jiashen year), though dark clouds loomed, his silent prayers suddenly cleared the skies—winds stilled, moonlight shone, and auspicious signs like radiant clouds and phoenix-cranes appeared. Court officials and literati present composed poems celebrating these marvels. His reputation soared thereafter, attracting many dignitaries as disciples. When Li Zhenchang passed away and Master Chengming succeeded him, this master's influence was instrumental in the transition.

This passage records the life of Wang Chuyi (Daoist name: Master Yuyang), a Quanzhen Daoist priest during the late Jin dynasty. In the early Yuan dynasty, a high-ranking official named Yang in Yanjing (modern Beijing), who deeply admired Daoism, built a small circular hermitage (huan'an) in his residence's garden and sought to invite an eminent Daoist master to preside over it. Everyone recommended Wang Chuyi from Jinpo, and so Official Yang respectfully extended the invitation.

Wang Chuyi achieved feathered transformation (yuhua, the Daoist term for passing away) at the age of seventy-three in the Mystic Hall (xuantang, a cultivation space) of Changchun Temple. The following winter, his disciples Liang Zhi'an, Chang Zhimin, and others, following their master's instructions, buried his ceremonial garments at the foot of Jinpo Mountain. Despite the bitter cold on the burial day, over ten thousand mourners present felt so warm they perspired, as if experiencing spring-like temperatures—a phenomenon all attributed to the spiritual resonance of Wang Chuyi's sincere cultivation.

Wang Chuyi possessed dignified bearing and was an avid reader, particularly well-versed in Confucian theories of human nature and principle. Charitable and humble, he attracted several thousand disciples and oversaw the construction of over a hundred Daoist temples and hermitages. The text mentions two miraculous events: once, before traveling to Liaodong, his prayers cured his wind-dampness ailment; another time in Xuchang, he received an edict from the Jade Emperor (Yuhuang, the supreme Daoist deity) transmitted through the air. However, the author notes these marvels were not central to Wang Chuyi's cultivation purpose and thus omits detailed accounts.

The record concludes with an inscription containing phrases like "When primal chaos perished, the great Dao (Da Dao) grew obscure," metaphorically suggesting how, after times of turmoil, the profound Way becomes hidden and requires realized beings (zhenren) like Wang Chuyi to illuminate its path. Through concrete examples, the text paints a portrait of this revered Quanzhen master—a figure of virtue who established numerous temples and commanded deep devotion.

This passage describes the Daoist practitioner's transcendence of life and death to return to the Great Dao (the Way), as well as the teaching legacy of Wang Chongyang (founder of the Quanzhen [Complete Perfection] School of Daoism).

Between heaven and earth, life and death are humanity's most fundamental concerns. Throughout this journey from birth to death, the consequences of good and evil become clearly visible. Though heaven stands lofty, it experiences solar and lunar eclipses; though earth lies thick, it suffers mountain collapses and land subsidence. If even heaven and earth cannot remain eternally intact, how much less can humans? Therefore, understanding that physical life is impermanent, only by maintaining emptiness and stillness can one return to original authenticity—this is called "constancy." Though the physical body perishes, the spirit (Shen) remains undiminished—this is called "longevity." Herein lies the Great Dao.

Since the Dao became obscured, human desires have run rampant with no remedy. Fortunately, Zhongli Quan and Lü Dongbin (two of the Eight Immortals) descended to transmit the Dao. By modern times, the Quanzhen School arose with the appearance of Patriarch Wang Chongyang. Along the Shandong coast, he awakened Ma Yu, Tan Chuduan, Qiu Chuji, and Liu Chuxuan (four of the Seven Quanzhen Masters), traveling with disciples between the eastern and western capitals (Kaifeng and Luoyang) to spread the teachings, leaving remarkable traces of immortal activity. Later, followers near and far flocked to him, and the teachings spread ever wider, with tens of thousands seeking instruction. Yet among them, few truly understood the principles of nature and life (Xingming), penetrated the great matter of life and death, and remained unswayed.

Over the past century, those eminent Daoists who inherited the legacy of Wang Chongyang and the Seven Masters cultivated these realms: Like Zhuangzi (represented by the "Qiyuan" reference) illustrating the transformations of the Kun fish and Peng bird or the butterfly dream, they shattered illusions to perceive original truth—reopening primordial chaos to reveal the Great Dao anew. Their minds were serene yet resolute, their demeanor calm yet their reputations illustrious, seemingly silent yet profoundly influential. Like an unshakable pillar midstream, they upheld the discipline of the Mystic Gate (Daoism), becoming sovereigns of the Dao's methods. Though using talisman water (Fulu rituals) to aid the world was merely expedient means, they truly deserve the reverence accorded to ancient sages.

When these realized adepts finally ascended in feathery transformation (Yu Hua), they surely rode cooling winds, harnessed the vast primordial Qi (vital energy), roamed the immortal realms of Mystic Isles, and wandered playfully atop Mount Chicheng (a sacred Daoist peak). Their robes and caps were preserved as relics, their deeds recorded for posterity, while their spirits returned to the source. Master Mao, the Perfected of Nurturing Authenticity and Soaring Emptiness (identity requires further research), was precisely such an immortal who shed his mortal form to ascend.

In the Guanzhong-Luoyang region (modern Shaanxi and Henan), the revered Chongxu Zhenren (Realized One of Empty Wandering) Master Mao stood as an extraordinary Daoist adept. Originally named Mao Yangsu, with the courtesy name Shouzhi and the Daoist appellation Chunsuzi, his title "Chongxu Zhenren" was an honorific passed down through his lineage. Born into an official family from Pingshui, Shanxi, his grandfather Mao Hui (styled Muda) served as Grand Master of Ceremonies and Assistant Director of the Palace Library during the Jin Dynasty's Mingchang era, renowned as a Confucian scholar of literary and moral excellence who was summoned to court to oversee imperial education.

From youth, Master Mao possessed a serene disposition and harbored transcendent aspirations. After losing his mother in childhood, he became exceptionally filial toward his father, earning local praise for his pure virtue. Upon reaching adulthood, he moved to Xuchang where during the Jin Dynasty's Zhenyou era, he encountered a Daoist priest of extraordinary demeanor. Immediately recognizing an extraordinary being, Master Mao served him reverently. At their parting, the mysterious figure declared "This one can transmit the Dao's methods," revealing himself as the legendary Chen Tuan of Mount Hua (famous Northern Song recluse) before vanishing. This encounter awakened Master Mao's Daoist resolve.

Later, he received guidance from two reclusive masters, Yu and Song, mastering the principles of humble conduct and sincere interaction. After completing mourning rites for his deceased father, he took monastic vows and journeyed to Mount Hua to become a disciple of Quanzhen master Tian Wuzhai Zhenren—a direct successor of Ma Danyang (one of the Seven Quanzhen Masters). For twenty years, Master Mao maintained strict discipline in his cultivation of the Mysterious Gate (Xuandao), eventually receiving secret alchemical transmissions that progressively refined his practice.

He upheld the cultivation principle of "aspiration extending in all directions," remaining unbound by worldly attachments. When his son once sought to bring him home, he firmly refused: "Having entered the Daoist path, comings and goings follow Heaven's decree." During the Mongol southern campaigns, he joined fellow Quanzhen masters like Wang Chuyi and Ye Ziyu at the urging of officials and devotees to preside over temples, continuing his mission of propagating the Dao and aiding the world.

During a locust plague near Xuandu Temple in the Jin region (modern Shanxi), swarms of insects darkened the skies, causing widespread distress among the people. The Daoist master (referred to as "Shi" in the text) led disciples like Wang Ye in fasting and prayer, after which the locusts departed without causing devastation. All regarded this as divine response to sincere devotion, deepening their reverence for him. Yet he remained humble. In the Yǐwèi year, he traveled south from Shaanxi with disciple Chang Zhijiu to restore Luoyang's Chaoyuan Temple, Qixia Temple, and Huayin's Qinghua Temple. Within years, these temples gleamed with renewed splendor, becoming the region's most magnificent Daoist complexes.

By the Dīngyǒu year, Ruzhou authorities formally invited him to preside over Beiji Temple. When famine struck Luoyang during the Jǐhài year and merchants hoarded grain, the master distributed all temple surplus to starving communities, saving countless lives. He treated urgent needs as sacred duty. In the Xīnchǒu year, the revered Qinghe Zhenren ("True Man of Clarity and Harmony") visited Zhongnan Mountain and, recognizing his virtue, appointed him abbot of Qixia Temple while entrusting him with Xuandu Temple's scriptures and Bagua administration. Prominent officials—Yang Shijun of Ziyang, Wang Yuanli of Caotai, and Yang Xiangzhengqing of Xi'an Temple—frequently visited him in Luoyang, further elevating his reputation.

The Yǐsì year saw Deputy Abbot Wú Zhiming delivering an imperial decree from the empress, bestowing the title "Master of Penetrating Emptiness" (Chongxu Dashi). Later, the Quanzhen patriarch Zhenchang conferred the higher honorific "Perfected Being of Nourishing Truth and Penetrating Emptiness" (Yizhen Chongxu Zhenren). As temple administrator, he maintained rigorous discipline without lapse. In the Gēngxū year, he recommended Han Gong of Yanjing as successor and retired to Qinghua Temple. After Han's untimely death, he resumed leadership of Chaoyuan and Qixia Temples at Chengming Zhenren's request.

Throughout life, he ceaselessly cultivated mind-nature studies, attaining profound realization of Quanzhen teachings. One day while meditating with incense, he uttered cryptic words foreshadowing his departure. At dawn next day—the fourth of seventh month, Jǐwèi year—he straightened his robes and passed away standing serenely against a wall, countenance radiant as in life. Morning clouds blazed unusually that day, and witnesses reported seeing him ascend on rosy mists. Yang Yong of Yichuan, Han Zhongwen of Dengfeng, and other temple residents marveled at these auspicious signs.

This Daoist master (referring to the eminent Daoist mentioned earlier) lived to the venerable age of eighty-two. Throughout his life, he accepted disciples and transmitted teachings, guiding over a hundred followers to spiritual awakening. His remains were interred in the ancestral cemetery of this temple (a burial ground belonging to Daoist monasteries). Scholars and officials throughout the Guanzhong and Luoyang regions composed biographies and elegiac poems in his honor. Among these, the painting scroll "Sailing Through Rosy Clouds" has been passed down through generations, with detailed accounts of his life recorded by Hanlin academician Meng Panlin and Jingzhao instructor Li Ting. His disciples Wang Zhichong and Zhang Zhiquan, along with fellow practitioner Chang Zhijiu, brought me the biographical account written by lecturer Guo Congdao, requesting that I compose his epitaph.

I am deeply moved by this reflection: How profound and ineffable is the Great Dao (Dao)! Whether one achieves spiritual realization depends entirely on personal awakening. The ancient sages said, "The Dao-mind is subtle beyond measure," and Confucius remarked, "Having heard the Dao in the morning, one may die content in the evening"—both attest to the difficulty of attaining the Dao. Those who achieve enlightenment surely have their reasons: either they possess extraordinary innate gifts or encounter miraculous opportunities; they maintain unwavering concentration while diligently accumulating virtue (De). Like farming, one must cultivate with sincere dedication from beginning to end to possibly enter the gateway of the Great Dao.

Born in Gufen (modern-day Fenyang, Shanxi) and raised in a family devoted to goodness, this master's exceptional natural endowment goes without saying. During his seclusion in Xuchang, he encountered the venerable Chen Tuan (known as Master Xiyi) and received transmission of profound Daoist methods. He later traveled to Mount Hua to become a disciple of Tian Wu'ai, obtaining secret alchemical texts—clear evidence of his extraordinary spiritual opportunities. Internally, he cultivated filial piety in serving his parents; externally, he practiced benevolence toward all beings—these were his substantial merits. For over forty years, he maintained his practice in retreat near Mount Hua and the Luo River, progressing steadfastly without regression, embodying the ideal of "guarding the One and preserving the spirit (Shen)." Thus, his ultimate transcendence of worldly bonds to attain the realm of carefree wandering was truly the natural outcome.

Should not later seekers of the Dao emulate his virtuous conduct? From the unification under the Great Yuan to the Zhongtong era reform (1260 AD), our current emperor, empress, crown prince, and princes have all revered the Mysterious Gate (Daoism) and honored eminent Daoists. That this master achieved such perfection in cultivation surely deserves commemoration. The inscription reads: (specific inscription content omitted here)

In the primordial age when humanity first emerged, people lived long lives free from calamity, their hearts naturally kind and profound. As time passed, the Dao gradually receded from the world, social customs deteriorated, human desires swelled, and the principles of heaven (natural law) were disregarded. Few could maintain their original purity and return to their natural state.

Amidst this turbid world, there lived an exalted master named Chunsuzi who disdained fame and wealth, distancing himself from courts and marketplaces. He cultivated his vital Qi (energy) amidst mountain forests and drifting clouds, wandering between sacred peaks like Songshan and Huashan in search of like-minded companions to discuss profound mysteries. Untroubled by worldly chaos, he eventually encountered an immortal adept (perfected being) who transmitted authentic teachings, enabling him to refine the Golden Elixir (the highest achievement of Daoist cultivation). He fasted to aid others, rescued people from suffering during difficult times, cultivating both internal and external virtues until his merits were complete. Enrolled in the celestial registers (Daoist records of immortals), he became a model for all Daoist practitioners.

When his earthly karma was fulfilled, he prepared to ride the wind and clouds homeward, regarding his illusory physical form and worldly possessions with perfect detachment. Ascending upon radiant mists, he gazed down at the mortal realm, leaving only an inscribed stele for later generations to contemplate. Those who begin well and end well are rare indeed—he neither entered the underworld nor took position among ordinary celestial officials (transcending even the realm of common immortals). Birth and death no longer affected him, let alone worldly gains and losses. This approaches the true state of immortality. Later generations revered him, wiping dust from his stele to study his deeds.

This records the Daoist achievements of Master Li Lianshi, the Perfected One of Yuanming from Zhongnan Mountain, composed by Li Daoqian, the Daoist of Tianle from the Ancestral Temple.

The Perfected Li, named Zhiyuan, was born in Sanshui County, Binzhou. His nature was innately pure and sincere, praised by his clan for filial piety and brotherly love. From youth he aspired to cultivation. Before reaching thirty, both parents passed away, whereupon he left home to pursue the Dao, becoming a disciple of Zhou Quanyang, the Perfected of Yufeng Temple in his home district. For years he served his master diligently until Quanyang, moved by his sincerity, transmitted essential techniques of authentic cultivation (Zhenxue) and sent him traveling to verify his understanding.

Later in Liquan, he built a hut with fellow cultivator Pei Gong, abandoning desires to concentrate his Shen (spirit) and humbly seek the Dao. After eighteen years of practice, all worldly distractions vanished as celestial light dawned within (indicating enlightenment). Local gentry Li Gong, respecting his noble character, built a temple inviting him to reside there, with village elders treating him as their teacher. Soon Quanyang summoned him back to Binzhou, bestowing the Daoist name "Yuanmingzi" and entrusting him with Yufeng Temple's leadership. Quanyang told all: "Yuanmingzi has truly realized the Dao. After my ascension (Yu Hua), you should make offerings to him." In the tenth month of the Zhengda Wuzi year (Jin dynasty era), Quanyang ascended, and his disciples followed his final instructions...

This text records the life of Master Lian (an honorific title for Daoist practitioners) of the Quanzhen (Complete Perfection) tradition. He initially resided near the Gaozu Temple west of Chang'an City, teaching disciples without distinction between close and distant relations, earning deep respect among Daoist communities. When warfare broke out in the Guanzhong region, he led his disciples first to seek refuge at Jizu Mountain in Shanzhou, then relocated to Changsheng Abbey in Luoyang. After the fall of the Jin dynasty, when the Yuan court recruited scholars from the three teachings (Daoism, Buddhism, Confucianism), Master Lian led his followers north across the Yellow River, settling in Dong'e County, Shandong, where he built the Xizhen Abbey. Seekers of Dao came in continuous streams to study under him.

Fan Xuantong, the Daoist administrator of Shandong at the time, treated Master Lian as a sworn brother, often sending supplies to support him. When the situation in Guanzhong stabilized somewhat, Master Lian recalled the Tomb of the Living Dead in Nanshi Village, Zhongnan Mountains (where Patriarch Wang Chongyang had cultivated the Dao), and dispatched his disciple Wang Zhirui to rebuild the practice site there. Later, during his stay in Zhaozhou, his old friend Qi Danian constructed the Wuzhen Hermitage for him and hosted him with great hospitality. In the winter of the Bing-Shen year, Master Lian traveled to Yanjing to meet Yin Zhiping (the Qinghe Perfected), then-leader of the Quanzhen tradition, who appointed him as the Daoist Superintendent of Zhending Circuit (regional Daoist administrator). Yin Zhiping particularly emphasized the importance of reconstructing Patriarch Chongyang's practice site, insisting that Master Lian personally oversee the project.

In the winter of the Wu-Xu year, at the invitation of Superintendent Tian Decan, Master Lian led over a hundred disciples back to Guanzhong, undertaking large-scale construction of temples. Within just a few years, the Chongyang Palace stood in majestic splendor, rivaling renowned Daoist centers like the Zongsheng Palace and Shangqing Palace. During the spring of the Xin-Chou year, when thousands of Daoists gathered for Patriarch Chongyang's funeral rites, the Dongzhen Perfected (likely another senior master) nominated Master Lian as the Abbot of Chongyang Palace (temple supervisor).

This Daoist master (referring to the "practicing master" in the text) exemplified the method of rectifying oneself to influence others, thereby assisting in propagating Daoist teachings with significant contributions. On the morning of the first day of the eighth lunar month in the Bingwu year, after completing his morning rituals, he suddenly addressed the assembly: "Last night, I received a summons from the celestial realm and can no longer remain in the mortal world. Each of you must take diligent cultivation as your fundamental duty."

He mentioned that he had inherited the Daoist lineage from his ancestors, fulfilling the aspirations of his predecessors, and now that this task was complete, he could depart without regret. He instructed his disciples to uphold the Daoist sanctuary diligently and not allow the Daoist practice to be abandoned midway. Having said this, he ceased eating and fell silent. Five days later, after bathing and changing his robes, he passed away peacefully at the age of seventy-one. His disciples interred him in the immortal burial grounds northeast of the temple.

In the winter of the Gengxu year, the presiding Daoist leader, Li Zhenchang, acting on imperial orders, posthumously honored this virtuous master with the revered title "Perfected of Profound Emptiness and Perfect Clarity" (Yuanxu Yuanming Zhenren) and elevated the temple he had presided over to the status of a palace. This master possessed profound Daoist attainments, a humble and harmonious disposition, strict self-discipline, and leniency toward others. He valued righteousness over material wealth. Though he did not engage in scholarly study, his words and actions consistently aligned with the essence of the classics.

Even amid busy affairs, his cultivation practice never ceased. His modest abode contained only the bare necessities—apart from a Daoist cap and robe, he owned nothing else. Often sitting in meditation all day, he seemed almost detached from the world. Yet when interacting with others, he was warm and approachable, like a gentle breeze, leaving everyone enriched by his presence.

When instructing younger disciples, he tailored his teachings to their individual aptitudes, imparting the essential methods of nurturing the spirit (Shen), refining Qi, and cultivating sincerity and rectitude of heart. Even with dull-witted children, he never spoke harshly, instead patiently guiding them with the principles of karmic retribution until they were convinced. On the Chongyang Festival in the Guiyou year of the Zhiyuan era, Wu Zhiheng, a disciple he had once taught, moved by gratitude, requested me to compose an epitaph to commemorate him.

I had the privilege of residing with this master in the celestial abode (referring to the Daoist temple) for nearly a decade, admiring his noble demeanor and gladly recording his virtuous deeds. Thus, I composed this inscription in praise:

The true Dao has no fixed gate—

Who could open it?

The Patriarch Wang Chongyang.

Journeying eastward across the sea,

Four great disciples inherited the lineage,

Branching yet spreading the teachings far.

The virtue of the Perfected of Perfect Clarity,

Like the full moon—clear and complete.

This scripture records the life and spiritual journey of Master Ba Deshen (courtesy name Zhongzhi), a Quanzhen (Complete Perfection) Daoist of the Qingxu lineage.

Born into the family lineage of Ma Yu (one of the Seven Masters of Quanzhen) from Danyang, Ba Deshen displayed exceptional intelligence from childhood and was renowned for his filial piety. He devoted himself to studying Laozi's doctrine of "emptying the mind to embody the Dao (Dao)." During the Zhenyou era of the Jin dynasty, he migrated south with his family and settled in Xiangling for over a decade. After his parents passed away, he completed the mourning period before leaving home to seek enlightened masters. He eventually became a disciple of Master Wuchenzi (Wei Jun) on Mount Meng, formally entering the Daoist path.

Wuchenzi held him in high regard and bestowed upon him the religious name "Deshen" (Virtue Extended). From then on, Ba Deshen donned Daoist robes and wandered as a cloud-soaring adept. In his later years, he practiced quiet cultivation at the Tai Xu Palace in Qingzhou. Earlier, his fellow disciple Wang Jun had already selected a site for a new temple southeast of the prefectural city and purchased farmland east of the city to sustain its incense offerings.

The text also elaborates on the profound meaning of "tongming" (penetrating clarity): the human heart is originally pure and luminous but easily obscured by external distractions. Only through comprehending the principles of existence can one maintain inner radiance—this was why Ba Deshen named the main hall "Tongming Dian" (Hall of Penetrating Clarity). A Daoist temple serves not only as a place of cultivation but also as a sacred space for blessing the imperial house and repaying imperial grace, embodying the Daoist ideal of "repaying the four profound kindnesses."

The concluding inscription praises Ba Deshen's accomplished cultivation and perfected virtue, with his deeds engraved on the stele of this "jade palace" (a poetic term for Daoist temples) as an exemplar for future disciples. This biographical record was composed by Chen Chuwang, an academician of the Hanlin Academy, reflecting the imperial reverence for Daoism during the Jin-Yuan period.

Those of like mind entrusted this land to Zhongzhi, saying: "You are the one who can fulfill our aspirations." Zhongzhi personally led the Daoist priests in wholeheartedly constructing the temple. At that time, Commander Yu, Marshal Jiang, and devotees from various regions voluntarily contributed donations to jointly accomplish this grand undertaking. They built the main hall dedicated to the Radiant Deity (an important Daoist divinity), erected the majestic statue of the Jade Emperor, and successively constructed various structures including the abbot's quarters, meditation halls, fasting kitchens, storehouses, and covered corridors—completely renewing the entire temple complex.

After the temple's completion, on the first and fifteenth days of each lunar month, officials from the commander down would come to offer incense and perform rituals. While praying for the emperor's blessings and longevity, they also expressed gratitude for Heaven's benevolent virtue. This was precisely Zhongzhi's original aspiration. The Great Master Zhenchang (a title for Daoist patriarchs) named this temple "Tongxuan Guan" (Temple of Penetrating the Mysteries), bestowed upon Zhongzhi the golden-embroidered purple robe (ceremonial attire for senior Daoists), and conferred upon him the honorific title "Great Master of Clarity and Emptiness." Another eminent master, Chengming, appointed him as the Daolu (Daoist official) of Yidu Circuit.

In the Yihai year, the imperial court summoned Zhongzhi to the capital, where he took permanent residence at Changchun Palace (the imperial Daoist temple) and was frequently consulted on various affairs. Later, a special decree promoted him to Zhulu Daojiao Tiju (national Daoist administrative position) in recognition of his virtuous conduct.

The text also traces the lineage of Daoist transmission: beginning with Sima Chengzhen (courtesy name Ziwei) of the Tang dynasty, who inherited the teachings from Master Pan Shizheng of Zhongyue (styled Tixuan), who in turn received them from Wang Yuanzhi (the Ascendant Mysterious Master) of Maoshan, who was himself a disciple of Tao Hongjing (the Recluse of Huayang). From Tao Hongjing to Sima Chengzhen spanned four generations. During the Jingyun era of Emperor Ruizong of Tang, Sima Chengzhen was summoned to court and advised the emperor that "governing a state is like cultivating one's person."

Similarly, in the contemporary transmission lineage, beginning with Patriarch Ma Yu of Danyang, it passed to Song Defang (styled Yuanyuan), then to the Dustless Master Wei Zhiyin, and finally to Zhongzhi—also spanning four generations. Now Zhongzhi, summoned to court due to his profound Daoist attainment, would surely enlighten the imperial mind with the learning of "rectifying the heart and making the will sincere, penetrating principle and understanding affairs" when granted audience. This resonates perfectly with Sima Chengzhen's discourse on "governing the state and cultivating the person" though separated by centuries.

Though a Daoist priest, Zhongzhi embodies Confucian demeanor. Having been his longtime friend and knowing well his life's deeds, I compose this record for future inheritors of the Daoist lineage that they may understand this history. Auspiciously recorded in the first month of the Gengchen year of the Zhiyuan era (1280).

Stele of Daoist Conduct erected by Master Li Daoqian (styled Tongchen), the "Fellow Dust" Master of the Zongsheng Palace at Louguan Temple on Zhongnan Mountain.

This Daoist master was surnamed Li, with the given name Zhirou and courtesy name Qianshu. His ancestral home was in Mingshui (present-day Yongnian area of Hebei Province), where his family had farmed for generations and earned local respect for their upright conduct. As the second of four brothers, he displayed innate intelligence from childhood. Growing up with a fondness for mountains and rivers, he developed a serene and transcendent temperament.

His father Li Zhiwei revered Daoist teachings and had studied Quanzhen methods in his youth under Master Kaixuan (a disciple of Wang Chongyang, founder of Quanzhen Daoism) in Lincheng County, Zhaozhou, becoming well-versed in profound principles. In 1201 (the first year of the Taihe era), Li Zhirou also became Kaixuan's disciple, diligently practicing ascetic cultivation. Recognizing his exceptional potential, Master Kaixuan transmitted the complete Daoist teachings to him.

After attaining the Dao, Li Zhirou wandered between Xingzhou and Mingzhou practicing cultivation, sometimes fasting for days while maintaining rigorous practice. He later secluded himself for twelve years in Xianweng Mountain and Guangyang Mountain, deeply studying classics like the Daode Jing (Scripture of the Way and Virtue) and making significant progress in the dual cultivation of nature and life (Neidan internal alchemy practices). During this period, both Master Kaixuan and his father passed away, after which all his brothers followed him into religious life.

Relocating to Xingtai due to wartime turmoil, he established Tongzhen Abbey where his reputation grew, attracting seekers from near and far. In spring 1220, when Quanzhen master Qiu Chuji (one of the "Seven Northern Realized Ones" of Quanzhen Daoism) passed through during his western mission, Li Zhirou received him ceremoniously. Three years later when Qiu Chuji traveled south by imperial summons, Li Zhirou again paid respects at Chaoyuan Abbey in Xuande Prefecture. Impressed by his virtue, Qiu Chuji bestowed upon him the Daoist name "Tongchenzi" (Companion of Dust) and instructed him to focus on establishing temples and converting devotees.

Subsequently, Li Zhirou founded Changchun Abbey in Zhangchuan and Qizhen Abbey in Daming Prefecture. In 1226 he visited Daoist temples in Yanjing (Beijing), and after Qiu Chuji's ascension the following autumn, he returned south to expand his mission, gaining more followers. Under his leadership, major temples like Shenxiao Abbey in Cizhou, Qingxu Abbey in Xiangzhou, Tianping Abbey in Linlu, Datong Abbey in Guangzong, and Dongzhen Abbey in Yanjing were established. His disciples eventually built over 200 temples nationwide, ordaining countless Daoist priests.

When Master Qinghe (a renowned Daoist master) traveled from the Yan region (modern-day Beijing area) to the Qin region (Shaanxi area) to restore the ancestral temple of Liu-Jiang in the Zhongnan Mountains (an important Daoist site), his disciples accompanied him. At that time, Zhang Zhijian, a Daoist priest from the Zongsheng Palace in Louguan, pleaded with Master Qinghe to rebuild the ruined temple—a sacred site where the Mysterious Origin Patriarch (Laozi) had once expounded the Daode Jing (Classic of the Way and Virtue)—which had been completely destroyed during the Jin dynasty wars. The master, believing that "a phoenix cannot perch without a mountain of cinnabar, and only a capable man can satisfy a great fish," entrusted the reconstruction task to one of his disciples.

Following orders, this disciple led his followers in clearing weeds, firing bricks and tiles, and laboring day and night until the project gradually took shape. In the winter of 1237 (the Dingyou year), Master Zhenchang appointed him as the Daoist administrative overseer (tidian) for the Daming and Xing-Ming circuits, bestowing upon him the title "Master of Pure Truth" (Qingzhen Dashi) and assigning him to oversee reconstruction efforts in Shaanxi and Hebei. Within less than a decade, the magnificent Louguan complex was restored to its former glory.

In 1250 (the Gengxu year), Shi Deyu, the magistrate of Mingzhou, admired his virtue and reputation and recommended him to the imperial court. He was granted golden headwear and robes and honored with the title "Perfected One of Universal Harmony and Profound Wonder" (Tongchen Hongmiao Zhenren). In the spring of 1254 (the Jiayin year), he was selected as a senior Daoist master to participate in the Grand Universal Purification Ritual (Putian Dajiao) held at the Great Eternal Spring Palace (Da Changchun Gong) in Yanjing (modern-day Beijing). After the ceremony, he continued repairing unfinished temples in the Xing-Ming region.

In 1263 (the Zhongtong Guihai year), Master Chengming ordered him to return to Louguan for a comprehensive renovation, expanding its scale beyond that of any previous dynasty. In 1264 (the Zhiyuan 1st year), the imperial court issued an edict prohibiting commoners from disturbing the temple grounds and forbidding officials and soldiers from lodging there, ensuring Daoist practitioners could cultivate in peace.

On the second day of the sixth month in 1266 (the Zhiyuan 3rd year), after bathing and changing robes, he gathered his disciples and exhorted them to uphold self-cultivation and service to the world, appointing his disciple Shi Zhijian as his successor. The following day, he passed away serenely at the age of seventy-eight. During his encoffining, residents of Jiao Family Lane north of the temple saw auspicious clouds swirling in the sky and heard celestial music, rushing over only to find the Perfected One had already ascended in transcendence. Despite the summer heat, his complexion remained lifelike, and after three days of mourning, his body was temporarily enshrined in his former residence.

When news of his death reached the Fengtian Palace in Daming, a flock of cranes suddenly circled above the altar, singing mournfully. As the crowd marveled, the obituary arrived—those who understood believed it was the manifestation of the Perfected One’s spirit. Four years later, in 1270 (the Gengwu year), his disciples selected an auspicious day for his burial.

On the second day, the master was laid to rest in the Hall of Immortal Wandering southeast of the Daoist temple. Throughout his life, the master maintained pure simplicity and serene detachment, sitting upright in meditation all day with such dignified composure that none dared show disrespect. In teaching disciples, he never wearied—his core instruction focused on the secrets of nurturing Jing (essence), Qi (vital energy), and Shen (spirit), the three fundamental energies of the body. For those of different capacities, he skillfully guided them using principles of advancement/withdrawal and karmic retribution, never resorting to deceptive tales of supernatural marvels that confuse the mind.

Though handling worldly affairs, his inner cultivation of truth remained unbroken. His innate qualities—valuing righteousness over wealth, compassion with frugality, humility with magnanimity—seemed heaven-sent, attracting countless seekers from all directions. All gold, silver, and cloth offerings from devotees were donated to the temple for construction. Beyond the robes he wore, he kept virtually no personal possessions. Precisely this enabled his longevity and renown. Wherever he went, both nobles and commoners bowed in reverence—how could such universal veneration arise without his utter sincerity resonating with Heaven and Earth?

Having received the master’s personal guidance, I was approached by fellow disciple Shi Zhijian during the burial rites to compose an epitaph recording the master’s life. Honoring his spiritual achievement, I dared not decline and thus recorded truthfully:

The profound mystery of the Dao (the Way) defies verbal expression—only utmost sincerity can commune with it. Our master possessed innate wisdom, transcending worldly attachments early on. Through cultivation marked by benevolence, purity, and humble tranquility—and by practicing the Dragon-Tiger Union (a Neidan/internal alchemy term denoting Yin-Yang harmonization)—he refined both form and spirit to sublime perfection. His fame spread like sacred Mount Tai and Song, drawing seekers from afar. Journeying east and west to propagate the Daoist teachings, he skillfully awakened the lost. After the temple’s destruction by fire, he oversaw its reconstruction into grander halls. At the culmination of his work, he withdrew into quiet cultivation, his virtue (De) growing ever loftier. After a century, he ascended in feathered transformation (yuhua), his spirit eternally one with cosmos.

This inscription is carved in the Jade Palace (an honorific for Daoist temples), may the master’s Dao merge with Heaven and Earth in perpetuity.

(Composed by Wang Liyong, Hanlin Academy Scholar and Deputy Surveillance Commissioner of Hanzhong Circuit, Shaanxi)

A true Daoist transcends worldly concerns as a recluse. In mental state—serenely empty; in conduct—utterly unconstrained; in temperament—rising above attachments and aversions.

This passage recounts the transmission story of the Quanzhen (Complete Perfection) school, a major Daoist tradition during the Jin-Yuan period. The protagonist, Ran Yiqi from Jingzhao's Jingyang, took the Daoist name Shouyue. From childhood, his extraordinary bone structure revealed an uncommon destiny, and his serene disposition showed no interest in mundane pleasures. Upon reaching adulthood, he devoted himself wholeheartedly to the Dao. When his parents arranged a marriage for him, he firmly refused, instead becoming a disciple of Master Qingyangzi (the Peach Blossom Hermit Chen). For six years he served diligently, practicing day and night without respite.

Recognizing his cultivation remained incomplete, Qingyangzi directed him to seek out the Dongshan Daoist. After bidding farewell, Ran encountered the perfected master Zhao Gong on Mount Li, fulfilling Master Chen's prophecy. Master Liaozhen told him: "Your stillness practice has borne fruit, yet further refinement is needed," and revealed that Chang'an's Taibai Yanxiang Temple—where the Mysterious Origin Patriarch (Laozi) had manifested during the Tang dynasty—had already been established as a Quanzhen hall by the eminent master Ma Yu (one of the Seven Quanzhen Masters), destined to become a major sacred site.

Journeying westward to Liquan County, Ran was invited by local villagers to dwell in a simple earthen hut. Here he entered secluded cultivation, regulating his true breath (a breathing technique), abandoning worldly cleverness, and through inner contemplation of mind-nature, attained extraordinary realization in under three years. One day, villagers saw flames erupting from his hut and rushed to extinguish the fire, only to find him serenely sitting with a faint smile. They then understood this was the divine radiance manifesting upon achieving spiritual accomplishment, thereafter regarding him with even greater reverence. This account vividly illustrates how Quanzhen practitioners attained transcendent states through austere cultivation.

This Daoist master, weary of worldly troubles, left his original dwelling to wander in the Shangyan region, eventually building a thatched hermitage for cultivation at Sanyang, which he named "Returning to Truth Hermitage." Sanyang's terrain was lofty and arid, making water sources scarce, yet the master pointed northeast and declared: "A spring should be here." When people dug there, sweet, clear water indeed gushed forth. The master composed a poem about this: "When Yang Qi first stirs at Heaven's Gate, Immortal affinity manifests in this place. Last night's thunderous dragon strikes released this cold spring flowing to the ocean's eye."

For ten years he dwelled here, his reputation growing steadily as more disciples came to study. When local devotees invited him westward, he moved to Yanxiang Temple on Taibai Mountain. Officials and commoners alike came reverently to pay homage, many bringing scrolls seeking his calligraphy. One arrogant man received two poems, but upon returning home found the paper blank. Returning the next day perplexed, the master smiled: "You didn't truly look before—read carefully now." This time the ink appeared clearly, leaving the man astonished and ashamed as he bowed in gratitude.

When military governor Yela Jinzi fell gravely ill in Dengzhou, he dreamed of a transcendent being offering sacred water that cured him upon waking. He commissioned a portrait of this figure for daily veneration. Hearing the master passing through Dengzhou, he sent envoys who exclaimed upon meeting him: "This is the being from my dream!" The portrait matched perfectly. Recognizing Jinzi's sincerity, the master gifted a poem: "Four years I fished without swallowing hooks, while foolish egrets guard cold rivers in vain." Jinzi received this teaching reverently.

In the seventh month of the Renchen year, the master gathered disciples including Yang Zhijian and Zhang Daoxing at Zhechuan, announcing: "I shall depart by year's end." On the twenty-eighth of the eleventh month during winter night, he had disciples sit orderly, saying: "Why not send me off with song and dance?" At the fourth watch, he left this gatha: "The four elements were never my master; my form contains realms beyond. The pot holds heaven-and-earth's perfection—I ride a qilin homeward." Casting down his brush, he sat upright and transcended at sixty-two. Disciples first buried him at Fuer Valley; the following year, Bai Zhirou and others reburied him at Fanchuan beside his teacher Liaozhen's tomb.

This passage records the life of the Yuan dynasty Daoist master Tongzhenzi (Qin Zhi'an) and the origin of his stele inscription commemorating his spiritual achievements.

When people opened Tongzhenzi's coffin, they found his face as lifelike as in life, a clear testament to his cultivation practice. In the winter of the Guiwei year of the Zhiyuan era (1283), his disciples Zhao Zhihui, Wang Zhiling, Li Daohe, and others brought an account of their master's life to Yuan Haowen, requesting that he compose the inscription. The disciples said: "Our master possessed a clear and radiant mind (his xin was pure and bright), his insight was profound (xu shi sheng bai—'an empty room generates light'), he was deeply versed in the classics, and his literary talent was swift and effortless. In his lifetime, he composed nearly four hundred poems and had over a thousand disciples. Though his tomb already bears an epitaph, without a detailed stele inscription recording his spiritual attainments, future generations may never fully grasp his accomplishments."

Moved by their sincerity, Yuan Haowen composed this commemorative text. The inscription praises Tongzhenzi through metaphor: refined like purified gold, resonant like fine jade; his virtue (De) in harmony with Heaven and Earth (Liangyi), his nature embodying the finest qualities of the Five Phases (Wuxing). His words flowed naturally, his compositions came forth in a single stroke. He could subdue dragons and tigers, master the esoteric numbers of the Hetu and Luoshu (the mystical diagrams associated with the Yijing). He could ride the wind and command Qi, soaring like the great Kunpeng bird across ninety thousand li. His comings and goings were as transcendent as solitary clouds and lightning—their profound mystery beyond ordinary comprehension. Only this stele inscription can ensure his legacy endures through the ages.

Tongzhenzi's original name was Qin Zhi'an, courtesy name Yanrong, hailing from the Qin clan of Lingchuan. His grandfather, Qin Ke, was well-versed in the classics and history and excelled in calligraphy. His father, Qin Lüe (courtesy name Jianfu), turned to poetry after failing the imperial examinations, adopting the sobriquet "Daoist of West Stream." In his youth, Tongzhenzi was of noble character and remained indifferent despite three attempts at the examinations. During the Zhenyou era of the Jin dynasty (1213–1217), he fled south to escape war, and though family pressure led him to try the exams once more, he did not succeed. By the time his father passed away, he was already forty years old. He then set aside worldly affairs, traveled around Mount Song, and began studying Daoist texts (fangwai shu), seeking methods of refining the mind and nurturing life (xingming). Later, he gained insight into both Buddhist and Daoist teachings.

(Note: The phrase xu shi sheng bai comes from the Zhuangzi, describing a mind so empty and still that wisdom shines forth. "The numbers seven and eight of the Hetu and Luoshu" refer to the esoteric numerology of these ancient diagrams. "Riding the wind and commanding Qi" and "the Kunpeng soaring ninety thousand li" allude to the Zhuangzi's "Free and Easy Wandering.")

At first, this practitioner harbored doubts about Chan Buddhism (the Zen meditation tradition), finding its theories too abstract and difficult to verify. Later, while accompanying Daoist priests on a journey through Henan, he met Perfected Master Piyun (Song Defang) in Shangdang (modern Changzhi, Shanxi) during his return north. After just a few words of conversation, he felt an immediate spiritual connection and exclaimed: "At last I've found my true spiritual home!" He formally became Piyun's disciple and requested to study the Daoist canon.

Perfected Master Piyun explained: "After the wars, most Daoist scriptures were scattered and lost, with only Guan Prefecture (modern Jingle, Shanxi) preserving some fragments. I vowed to revive this nearly extinct tradition by carving woodblocks to print the scriptures, but have lacked someone capable of undertaking this monumental task. Personal cultivation alone cannot compare to benefiting all under heaven." The practitioner—later known as Master Tongzhen ("Comprehender of Truth")—humbly accepted this mission as his primary responsibility, undertaking textual collation and supplementation. With imperial support and assistance from influential patrons, he eventually completed the printing project, widely disseminating Daoist teachings and earning great renown for himself.

Master Tongzhen possessed profound erudition and quick poetic wit, yet taught with remarkable approachability. During his decade residing at Xuandu Abbey, though occupied daily with textual work, seekers of the Dao came in uninterrupted streams, leaving other lecturers awestruck. Five months after completing the canon, he told disciples: "The flourishing or decline of scriptures affects both yin and yang realms. Now that this great work is accomplished, my time has come." True to his words, on the 25th night, amidst sudden thunder from a cloudless sky, he bathed, changed robes at Chuli Hall, and peacefully achieved feathered transcendence at fifty-seven. Disciples like Li Zhishi followed Piyun's instructions to bury his ceremonial garments at Mount Tiantan's foothills in the Dingwei year (1247).

Master Tongzhen's twenty-volume Forest Springs Collection survives today. The author recalls befriending Tongzhen's grandfather during his youth in Lingchuan—that recluse who dwelled on Mount Song for fifteen years exchanging poetry and wine with the Western Stream Daoist. Precisely because of this generational friendship and shared aspirations, when Li Zhishi requested an epitaph, the author gladly complied. This spring in February, disciple Liu Zhiqing made a special trip from Jishui to facilitate the matter.

The text consists of two parts: the first is an inscription from The Records of Immortal Sources at Sweetwater, while the second recounts the deeds of Master Wang of Shuzhai.

The inscription employs poetic language to convey the spiritual pursuits of Daoist practitioners: in the ancient lands of Qiongsang, the true origin of the Dao was revealed, enlightening human perception and perfecting the heart-mind (Shen). Through the calamities of heaven and earth, when the Daoist lineage nearly perished, only those wholly devoted to cultivation could sustain its transmission. It describes adepts enduring hardship with unwavering dedication—compiling scriptures, studying texts—and concludes with a series of rhetorical questions exploring different paths to immortality: Should one seek transformation through the Yan-Kang method, enlightenment via the Rui Pearl, or study the Tiger Texts and discourse on transcendence? Perhaps refine the Golden Elixir (Jindan), recite scriptures, or cultivate meditation? Carved upon the Pine Terrace, these words shall endure for millennia.

The second section recounts the life of Wang Cui (courtesy name Zizheng). Born into a prominent Beiping family, he displayed exceptional literary talent from youth and gained renown for his poetry. During the Zhengda era of the Jin dynasty, he traveled to Dengzhou, where he earned the admiration of Lord Qishui, a local official. When Mongol forces advanced southward, he wandered the Xiangyang region. In the Jiawu year (1234), at Yang Yancheng’s invitation, he returned north to Yanjing and met Li Zhichang—the Great Master Zhenchang, sixth patriarch of the Quanzhen (Complete Perfection) tradition. After formally paying homage as a disciple, he resided at Changchun Palace (precursor to Beijing’s White Cloud Temple). Li Zhichang held him in high esteem, entrusting him to compile biographies of Quanzhen patriarchs to preserve the lineage’s legacy. Thus Wang Cui devoted himself entirely to systematizing Daoist scriptures.

(Note: "Great Master Zhenchang" refers to Li Zhichang, sixth Quanzhen patriarch; "Changchun Palace" was the Quanzhen ancestral temple; "paying homage facing north" denotes formal initiation rites.)

Master Zhang Ne'an (given name Ben, courtesy name Minzhi) was a native of Guanjin who devoted himself to scholarly pursuits in his forties, compiling extensive materials through meticulous research. In the ninth month of the Guimao year, he passed away without illness. Within ten days, he appeared in a dream to his close friend Zhang Chengming, speaking and behaving exactly as in life. Before parting, he recited a poem: "Always lamenting flowers bloom too swift, / By the time we meet, their hues already drift. / How many cycles of bloom and fall remain? / In the blink of spring returns again." The next day, when Chengming shared the dream poem with Patriarch Zhenchang (a Daoist leader), the patriarch sighed: "He has attained immortality." All who heard this were astonished.

The master possessed a serene disposition, free from cunning, and was known for his integrity and upright character. In relationships, he maintained unwavering sincerity, and upon hearing of virtuous individuals, he would visit them even if they lived in humble alleys. He particularly cherished reading and writing, excelling in poetry—his five-character verses carried an understated elegance reminiscent of Tao Yuanming and Wei Yingwu.

In his youth, he studied alongside Daoist Master Li Zhenchang (a Daoist honorific for the enlightened). When Zhenchang first renounced secular life, Master Zhang initially dissuaded him, citing familial duties, but upon seeing his resolve, each affirmed their separate paths. In the second year of Zhenyou, he excelled in the literary examinations, mastering the ancient seal script and clerical "eight-division" script (a Han-dynasty calligraphic style), while his poetry retained a classical refinement. In the ninth year of Zhengda, as a Hanlin academician, he was detained during a diplomatic mission northward. Later, he retreated to Changchun Palace (the ancestral temple of Quanzhen Daoism) to cultivate the Dao for a decade. During this period, though Zhenchang oversaw Daoist affairs, he still revered Master Zhang as an elder brother, providing him with thoughtful care. In his later years, while traveling in Jinan, he passed away peacefully, as if ascending in feathery transcendence.