《甘水仙源錄》Vol. 8

The eighth volume of Records of Immortal Sources at Sweetwater documents the life of Li Zhiquan, who bore the Daoist name Chunchengzi. Born in Taigu, Taiyuan, this scholar initially pursued the imperial examination path in his youth—his father Li Xunzhi had achieved the prestigious jinshi degree in the fifth year of the Mingchang era. Yet Li Zhiquan possessed extraordinary aspirations, regarding worldly success as something easily attainable "like reaching into a bag to retrieve an object."

During the turbulent war years when the Jin Emperor revered Daoist longevity practices, Qiu Chuji (known as the Eternal Spring Master), patriarch of the Quanzhen (Complete Perfection) tradition, was summoned from afar. Inspired by this, Li sought introduction through Daoist master Zhang of Heyang and journeyed on foot to Longyang Abbey in Fengsheng to meet Qiu. There he received authentic Daoist transmissions and a formal Daoist name, thereafter retreating to mountain forests for years of cultivation, his reputation spreading widely.

Later, when the Donglai Daoist Song Piyun was commissioned to reconstruct Daoist scriptures damaged by war, he invited erudite scholars to collate texts. Li Zhiquan devoted ten relentless years to this project, ultimately ensuring the preservation of the Three Caverns Scriptures—the core Daoist canon. Li Zhichang, then Quanzhen's presiding master, honored him with the title "Great Master of Pure Accomplishment" and appointed him director of the Yanjing Daoist Academy. Soon after, Li returned to seclusion at Mount Tiantan, wandering freely among its peaks and streams.

In the sixth month of the second Zhongtong year, Li achieved feathered transcendence at seventy-one. His legacy includes the thirty-volume Collection of Fermented Springs and a twenty-volume anthology of poetry by the Quanzhen Seven Masters (Wang Chongyang and his six chief disciples) titled Literary Garden of Cultivating Authenticity. Contemporaries marveled that one of his talents could have effortlessly attained high office, yet amid chaos—particularly the relentless warfare in Hebei—he chose instead the profound path of Daoist cultivation, attaining an altogether different realm of accomplishment.

This stele inscription records the life and Daoist lineage of the Yuan Dynasty master, Perfected One Yuanming (Gao Jun).

The text laments how many talented individuals remain unknown, buried in obscurity. In his youth, Gao Jun was a Confucian scholar who studied diligently for the civil examinations, yet later resolutely turned to the path of Daoist cultivation. He traveled great distances to seek out the teachings of Perfected One Changchun (Qiu Chuji) and, after receiving authentic transmission, devoted himself to rigorous practice for many years. Over a decade of meticulous effort, he restored and collated the war-damaged Three Caverns Precious Canon (Sandong Baodian). In his later years, he withdrew into mountain seclusion and ultimately ascended in feathered transformation (yuhua), leaving those who heard of his passing in sorrow.

The inscription further documents the Yuan imperial family’s reverence for the Quanzhen (Complete Perfection) tradition: beginning with Genghis Khan, successive emperors invited Qiu Chuji and his successors to serve as leaders of the Mysterious Gate (Xuammen). Though the Patriarch Qiu had already transcended the mortal realm, his position was left symbolically vacant, with Perfected Ones such as Yin Zhiping and Li Zhichang succeeding him in turn. The ancestral temple of Quanzhen was established in Liujiang Village on Zhongnan Mountain (modern-day Zu’an Town in Huxian, Shaanxi), regarded as the root of the Daoist lineage. Offerings from devotees across the land were allocated to this temple to support the propagation of the Dao.

The text particularly emphasizes that responsibilities must be assigned according to ability—just as the spread of Daoism in regions like Qin, Xia, and Liang (referring to key areas such as Shaanxi, Ningxia, and Henan) each developed distinct characteristics. Through this system, the Quanzhen tradition ensured the unbroken transmission of its lineage.

This passage records the life of the eminent Yuan dynasty Daoist master Gao Daokuan (courtesy name Yuzhi). A native of Huairen in Shaanxi province, he came from a wealthy family though specific details of his lineage remain unclear. As a youth, he studied texts with remarkable comprehension of their profound meaning. In adulthood, he served as an official in Chang'an until his parents' passing prompted him to take monastic vows as a Daoist priest (huangguan shi).

His spiritual training followed three successive masters: he first studied the foundational principles of Daoism under An Penglai, then expanded his knowledge with Li Chongxu, before finally achieving mastery under the guidance of Dongzhenzi. His time with Dongzhenzi proved longest, and recognizing Gao as a worthy successor to the tradition, the master transmitted not only the essential teachings of Dao (the Way) and De (Virtue), but also bestowed upon him the Shangqing school's Purple Void Fulu (esoteric talismanic registers) – a significant transmission within Daoist lineages – granting him the religious name "Master Yuanming" (Perfect Illumination).

Gao held several prominent Daoist administrative positions: he oversaw both the Chongyang Longevity Palace and Ganhe Immortal Encounter Palace. In the Renzi year (1252), Zhenchang Zhenren (Perfected Man of True Constancy) appointed him to supervise Daoist affairs in the Jingzhao region for a decade. During the Zhongtong era's Xinyou year (1261), through the recommendation of Chengming Zhenren (Perfected Man of Sincere Clarity), the imperial court assigned him to administer Daoist institutions across Shaanxi's Xingyuan circuit while concurrently managing Chongyang Longevity Palace. In the Zhiyuan era's Xinwei year (1271), Chunzhen Zhenren (Perfected Man of Pure Authenticity) honored him as a master, augmenting his religious title to "Zhi Chang Bao De Yuanming" (Knowing Constancy and Embracing Virtue, Perfect Illumination). By the Bingzi year (1276), Prince Anxi further honored him with golden ceremonial robes and appointed him to oversee all Daoist affairs in Western Shu, elevating his honorific to "Dongguan Puji Zhenren" (Perfected Man of Universal Salvation with Penetrating Vision).

Born on the nineteenth day of the seventh month in 1195 (the Yimao year of Mingchang era under the Jin dynasty), he passed away on the twenty-fifth day of the first month in 1277 (the Dingchou year of Zhiyuan era), attaining eighty-three years of age. His remains were interred in the Garden of Immortal Transformation. The following May, his successor Li Tianle Zhenren compiled records of his life and commissioned Daoist registrar Guo Zhixiang to request the author Sui to compose commemorative verses. Considering the Perfected Man's virtue worthy of commemoration and the successor's request impossible to decline, Sui composed these laudatory poems.

This passage records the spiritual journey and cultivation experiences of a Daoist practitioner. The protagonist lived during turbulent wartime and fled to the Qin region (modern-day Shaanxi) to escape military conflicts. From childhood, he cherished scholarly pursuits and later served as a minor official while dutifully caring for his parents. After their passing, he resolved to abandon worldly life and devote himself fully to the pursuit of immortality and the Dao (the Way).

The text describes his mystical experiences during cultivation: witnessing celestial gates opening at midnight with radiant lights and jade palaces manifesting—visions that naturally arose from his prolonged sincere practice rather than being deliberately sought illusions. He followed Master Chongxuzi, a disciple of Dan-yang Zhenren (Ma Yu, one of the Quanzhen Seven Masters), practicing Daoism in seclusion near the Bian River (modern Kaifeng, Henan). Chongxuzi tested him through various hardships like water-carrying and rice-pounding—grueling tasks even servants struggled to endure—yet he maintained equanimity, proving his genuine commitment over time.

Later, when the imperial court summoned Master Dongzhenzi (likely an eminent Daoist) to preside over Zhongtaiyi Temple in the capital, the protagonist accompanied his teacher northward. During Dongzhenzi's missionary work in the Yan region (modern Beijing), he specifically summoned the practitioner for guidance: True cultivation requires transcending worldly attachments without complete isolation; preserving one's pure nature while skillfully guiding others according to circumstances. Dongzhenzi critiqued his previous excessive seclusion as "losing human connection" and later social preoccupations as "forgetting the true self," advising him to emulate realized adepts—maintaining inner clarity (lingtai) while outwardly harmonizing with worldly conditions. Finally, he imparted the essential method of "Wuwei (non-action) serenity, empty stillness and natural spontaneity," revealing this as the fundamental Dao that unites cosmic principles with human nature and life essence.

This passage records the missionary activities and philosophical teachings of a Daoist patriarch in the Guanzhong region. It primarily recounts the following:

A certain cultivator of the Dao (Daoist master) upheld benefiting all beings as his ethical standard, believing that virtuous deeds and spiritual instruction could harmoniously coexist. He encouraged disciples to courageously shoulder their mission, likening their refinement to sharpening dull tools on a whetstone, and urged them to internalize this principle. The disciples reverently received his teachings and participated in the patriarch's funeral rites at Liujiang (a place name).

At that time, the Guanzhong region had just emerged from war, leaving desolation everywhere with wild beasts roaming freely. The Daoist practitioners established temples amid these ruins, ultimately transforming Mount Zhongnan into a renowned sacred site of Daoism. This cultivator led by example—despite material scarcity, his words and deeds softened many obstinate hearts. When traveling to spread the teachings, he journeyed light, yet returned with abundant spiritual harvests, never boasting of his accomplishments.

His reputation gradually spread, leading to his appointment as administrator of both Chongyang Temple and Ganhe Temple. Later entrusted with greater responsibility, he oversaw over a thousand Daoist temples in the Jingzhao region (modern Xi'an area). By simplifying regulations, he fostered Daoism's flourishing growth locally. The emperor even issued an edict commending him, granting governance over broader territories.

The text particularly emphasizes: guiding through spiritual transformation is far more challenging than mere governance. While governance relies on rewards and punishments, true transformation requires leading by example to inspire people toward goodness. Just as a hair merchant who disregards basic human ethics could hardly honor teachers and revere the Dao (Dao), authentic instruction needs no coercion—welcoming those who come without restraining those who leave, following nature's flow. Only thus can hearts be lastingly transformed.

This Daoist master propagated his teachings in the region for twenty-four years, passing away peacefully at eighty-three. Before his death, he transmitted his robe and alms bowl to Tianlezi (his Daoist title). A grieving noble disciple (possibly a prince) commanded Tianlezi to inherit his position and study his path. The passage concludes with the metaphor "the northern mountain's stone endures eternally," extolling his immortal legacy. The mention of "a tortoise pedestal" (龟作跌) likely alludes to the stone tortoise base of commemorative steles, suggesting his merits deserve permanent inscription.

This passage records the spiritual practice of Chu Zhitong (styled Lingtai Zhenyin), a Daoist adept of the Yuan dynasty. In his youth, he studied Confucian classics but later turned to Daoist cultivation due to turbulent times, becoming a disciple of Liu Zhenchang.

Chu Zhitong primarily practiced reclusive cultivation in the Huashan region, initially training with Liu Zhenchang at Yuntai Palace in Huayin. After Liu's passing, he moved to the more precipitous Shangfang Peak. This towering summit with its sheer cliffs piercing the clouds required iron chains for ascent. The summit overlooked deep ravines shrouded in mist—a sight that would dizzy ordinary people—yet Chu could traverse the paths carrying provisions with the ease of walking through his own home.

During harsh winters, he diligently transported extra supplies for the cold season. One year when heavy snow blocked the mountain paths and his provisions were halved, he began practicing fetal breathing (a Daoist respiratory technique called Taixi), reducing his meals until he sometimes cooked only once every few days. When disciples ascended the mountain the following spring, they were astonished to find him still vigorous in spirit.

Concerned he might starve or freeze in solitude, his disciples urged him to abandon mountain asceticism. Chu pointed to Niuxin Valley, reputedly the lecture site of Eastern Han Grand Commandant Yang Zhen (famous for refusing bribes with his "Four Knowings" principle). Though some doubted Yang's actual residence there, the valley indeed possessed serene scenery with deep forests, extraordinary rock formations, and murmuring springs. Here Chu cleared a small plot, building a modest hut under three meters wide, surrounding it with flowering plants to create an ideal hermitage.

The mentioned "fetal breathing" (Taixi) is a crucial Daoist practice—a specialized breathing method said to emulate an unborn child's respiration in the womb, reputed to prolong life. Shangfang Peak remains one of Huashan's famously treacherous summits, renowned for its sheer cliffs.

The text depicts the lifestyle and attitude of a recluse living in the mountains. This hermit has transcended worldly affairs, dwelling alone on Mount Yuntai while maintaining a simple and disciplined existence.

He resides in solitude, refusing disciples' company, believing forced companionship would ultimately lead to separation. His arrangement with followers was this: each year when rivers froze in October, he would descend the mountain, returning to his valley dwelling the following February. An avid reader particularly versed in the Zuo Zhuan (Commentary on the Spring and Autumn Annals), he practiced dietary moderation and never drank to excess. When gifted fine wine, he would sink the jars in mountain springs, often sitting alone on forest rocks to drink at leisure, retiring at sunset.

One night hearing rustling in the woods, he tossed stones to investigate and concluded it was a tiger—confirmed next morning by paw prints encircling his fence. Yet he continued his nightly walks undisturbed. Local woodcutters and hunters initially unaware of his identity sometimes lodged with him, even speaking harshly, which he endured calmly without revealing his name, upholding the principle: "Neither need others know me, nor must I make myself known."

Though his ways might seem austere, he avoided deliberate reclusion. From nobility to commoners, all delighted in meeting him. When asked about worldly fame and gain, he remained silent; but questioned about mountain pleasures, he would speak animatedly of wondrous rocks, secluded trees, clear springs, and perilous paths—embodying the Daoist ideal of harmonizing with nature and transcending mundane concerns.

This passage records the life stories of two Daoist perfected beings (zhenren). The first is Perfected Being Youde Wang Zhitong (courtesy name Boda), who received an imperial honorific title after successfully praying for rain. At the time, the sacred mountain temple (yueci) was severely damaged by wind and rain, so the court allocated 18,000 strings of cash for him to conduct repairs. Three years later, the temple was completely renewed. At age eighty, when the emperor sought to summon him, he modestly declined citing old age and frailty, fearing he might prove unworthy of the imperial grace—the envoy ultimately returned empty-handed.

The text mentions Li Dehui (courtesy name Zhongshi), Wang Zhitong's close friend who served as chancellor of Anxi Prefecture. Li instructed the author to record the perfected being's virtuous deeds to prevent them from being lost to history.

The second part documents the background of another perfected being, Wang Zhijing (courtesy name Tianwei). Born into a Confucian scholarly family in Yicheng County, Shanxi, his grandfather Wang Bin (courtesy name Zhizhong) and father Wang Gongzuo (courtesy name Liangchen) were both recluses. Wang Zhijing displayed extraordinary talent by age six. During the Zhenyou era of the Jin dynasty, war displaced him to the Yunzhong region where he was adopted by the Wanyan clan. He later became a disciple of Perfected Being Liu Zhenchang of Mount Heng and, due to his exceptional aptitude, received deep appreciation from his master.

(Notes: The term "li" refers to calamity; "hui" describes architectural splendor; "tao" means to conceal; "filling ditches with dogs and horses" is a humble expression for impending death; "dragon's radiance" metaphorically represents imperial favor; "xuanli" denotes Daoist initiation rituals.)

This passage records the cultivation journey and major accomplishments of Yuan Dynasty Daoist priest Li Zhichang (Daoist name Zhenchang).

In the Guiwei year (1223), when Changchun Zhenren (Perfected Immortal) Qiu Chuji (patriarch of the Quanzhen [Complete Perfection] school of Daoism) returned from the Western Regions to the Central Plains, Li Zhichang paid homage to his master at his residence in Abuhan and received the Daoist name "Zhenchang." From then on, his cultivation deepened, and he traveled and practiced in regions such as Yuzhou, Daizhou, Shuozhou, and Yingzhou, devoting himself to scholarly study and living a simple life.

In the Bingshen year (1236), Qinghe Zhenren (Perfected Immortal) Yin Zhiping and the Governor of Jingzhao, Tian Hou, discussed the restoration of the Yuntai Temple on Mount Hua (one of the Five Sacred Mountains). They invited Li Zhichang to oversee the project. After accepting, he dispatched disciples to clear the ruins, and within a few years, the temple was restored to its former state. Though the temple's Daoist community wished for him to serve as abbot, he declined.

In the Xinchou year (1241), Li Zhichang traveled westward at the invitation of others, arriving at Mount Hua in the eighth month. Seeing that many historical sites on this famous mountain had been lost due to war, he personally explored and searched for remnants, collecting inscriptions, poems, and other records left by scholars past and present. Eventually, he compiled these into the fourteen-volume Huashan Zhi (Records of Mount Hua).

In the Bingwu year (1246), his master Qiu Chuji passed away, and Li Zhichang journeyed to Hunyuan to mourn, observing the three-year mourning period. Afterward, he became a disciple of Dongzhen Zhenren (Perfected Immortal of the Cavern of Truth) to study Daoist methods. Later, at the invitation of the sect leader Li Zhenren, he went to Yanjing (modern-day Beijing) to lecture, during which time he delved into the profound meanings of the Yijing (Book of Changes) and the Daode Jing (Classic of the Way and Virtue). In the Xinhai year (1251), he accompanied his master to an audience with the emperor, receiving purple robes and the honorary title "Great Master of Spreading Truth and Upholding Righteousness."

In the Renzin year (1252), he followed his master in performing sacrifices to the Five Sacred Mountains and Four Great Rivers (an important ancient ritual). In the Wuwu year (1258), he traveled east to the coastal regions, paying homage to the former residences of the Quanzhen Seven Masters and seeking traces of Patriarch Wang Chongyang's teachings. In the Guihai year (1263), he returned to Yanjing from Dengzhou and Laizhou in the spring.

Throughout his life, Li Zhichang was diligent in writing, producing works totaling millions of words, characterized by their plain and sincere style. Among them, the Huashan Zhi stands out for its meticulous detail. When Liu Chuxuan (Daoist name Changshengzi) passed away, he assisted in handling the funeral arrangements and later composed a commemorative essay at the request of scholar Wei Bangyan. The author concludes by mentioning that he once met Li Zhichang at Changchun Temple and, at his request, wrote a preface for the Huashan Zhi.

This passage primarily documents the life stories and interactions of two Daoist figures. The first part is a commemorative essay written by Li Daoqian for Master Lecturer Shi (Dongxuan Shi Gong).

Master Shi was a highly virtuous Daoist priest. The author first met him at Mount Hua when he was twenty years old, and later encountered him multiple times at places like Mount Zhongnan and Mount Yan. Their correspondence and exchanges spanned over thirty years. In the winter of the Guiyou year during the Zhiyuan era (1273), Master Shi returned from Mount Yan to Mount Yuntai. The following July, he visited the ancestral temple at Mount Zhongnan (a sacred Daoist site) to pay homage and requested the author to write a preface for his work Celebrated Gatherings of Patriarch Changchun. For several months, they burned incense to discuss the Dao (the Way), drank wine while conversing about literature, and enjoyed each other's company. That winter, Master Shi insisted on returning east, and on the fourth day of the first lunar month the following year (1275), he peacefully attained immortality in the Songju Hall at the age of seventy-four.

Since the Gengxu year (1250), Master Shi had traveled extensively under the orders of the Zhenren (Perfected Person) overseeing the Daoist order. For over two decades, he dedicated himself to writing and promoting Daoism, earning widespread renown. In his later years, he retired into seclusion and eventually ascended to immortality, truly embodying the ideal that "humans can expand the Dao, and the Dao does not fail those who follow it." On the winter solstice of the same year, his disciple Liu Zhixin brought A Record of Master Shi's Public Virtues, composed by Hanlin Academician Wang, and asked the author to write a postscript for engraving on a stele to preserve his legacy.

The second part is A Record of the Zhang Family Ancestral Graves at Fushang in Tai'an, written by Du Renjie. It briefly mentions a place called Fushang at the southern foot of Mount Bu, where the Zhang family resided. This section stands independently and is not directly related to the preceding account of Master Shi's life.

During the Zhenglong era of the Jin Dynasty (approximately 1156-1161), there was a region where the population was dense but arable land scarce, leaving the common people in hardship. At that time, only the Zhang family possessed some farmland and several oxen. However, they were known for their generosity, frequently aiding the poor and treating all visitors equally regardless of social status. Thus, the locals respectfully called them "the Elders."

The eldest son of the Zhang family, named Zhang Lin, consulted the feng shui master Yin Tong when selecting a burial site on a mound three li southwest of their home. Yin Tong prophesied: "If you see a white rabbit running from the southeast to the northwest during the burial, it will be an auspicious sign." This indeed came to pass. Yin Tong further told Zhang Lin: "Your family will produce an extraordinary person after three generations, though you yourself won't live to see it."

Zhang Lin's descendant Zhang Bin had a son named Zhang Xian, marking the beginning of the family's prosperity. Zhang Xian had four sons, and the youngest showed extraordinary signs while still in his mother Lady Liu's womb—she would instinctively cover her nose and avoid meat. On the day of delivery, Lady Liu heard someone call out in a trance-like state: "The elder is at the door, go greet him!" When she went out, she saw a monk with palms joined saying, "I must take a meal at your home." Upon waking, she gave birth to a child with remarkably refined bone structure who abstained from meat from infancy, even displaying unusual traits regarding breastfeeding.

By age six, this child could recite the Five Classics and was called a prodigy. At twelve, he left home to cultivate the Dao in the mountains, becoming a disciple of Master Cui Zhenjing and receiving the religious name Zhiwei and the Daoist title Tiannizi. His exceptional talents soon became apparent, and within a few years, his reputation spread throughout the Qi-Lu region. Local warlords would bow respectfully when they saw him. Yan Wuhui, the Duke of Dongping Commandery, once remarked: "Governing the military and people requires leaders like me, while presiding over Daoism needs eminent figures like Fan Puzhao. With someone as upright and capable as Zhang Zhiwei assisting in temple affairs, perfection would be achieved." After repeated invitations, Zhang Zhiwei became the deputy abbot of the Wanqing Shangqing Temple, where he restored the dilapidated complex to perfect order. The imperial court later honored him with the title "Great Master of Chongzhen Baode" and bestowed upon him a purple-gold Daoist robe.

The Daoist priest (referring to the hermit mentioned earlier) sighed deeply, flicked his sleeves, and departed to return to his old hermitage in Bushan. One day while sitting leisurely with his old friend Bi Qingqing, he had just lain down to rest when he suddenly dreamed of walking along the foothills of Mount Tai into the West Stream valley, as if guided by an unseen presence. Passing through Yuanji Temple to reach Bamboo Forest Monastery, he beheld towers and pavilions rising in celestial splendor, accompanied by four or five attendants he'd never met before. Upon waking, when he recounted this to Bi Qingqing, his friend exclaimed in astonishment: "That place truly exists!"

In the seventh month of the same year, Duke Wu Hui sent him a letter of invitation, speaking of Tai'an Prefecture as the ancient site of imperial Fengshan sacrifices. The palaces, imperial chariots, and temples that had survived wars were barely one percent intact, which grieved him deeply. As local magistrate, Duke Wu Hui felt neglecting their restoration would violate proper reverence for the divine, and earnestly requested the master (referring to this Daoist) to bless the project with Daoist practice and oversee the work. The Daoist modestly declined: "I'm but a crude mountain dweller—how dare I undertake such responsibility?" Duke Wu Hui immediately promised to provide all craftsmen, materials, and decorative expenses, after which the Daoist finally consented.

This restoration project continued uninterrupted for over thirty years: The rebuilt Jade Maiden Shrine expanded to two-thirds larger than the original, with life-size deity statues carved from East Sea white jade; temple halls were enlarged; new structures were added at Heavenly Gate where none existed before; from the Jade Emperor Hall at Huizhen Palace to the Sage Ancestor Hall, abbot's quarters, corridors, and vegetarian kitchens—everything was renewed; external sites like Daiyue and Chaoyuan Daoist temples were also restored. The scale of work was truly monumental.

During construction, the Daoist lived and ate alongside the laborers. Moved by his spirit, people worked selflessly, and even the imperial court heard of this and specially conferred upon him the honorific title "Master of Reverent Truth, Illumined Dao, and Perfect Harmony," appointing him to oversee Daoist affairs in Tai'an Prefecture. In the fourth year of the Zhongtong era (1263), the abbot of Changchun Temple in Yan Capital, Master Chengming, personally issued an edict authorizing him to direct the restoration of Dongyue Temple.

After crossing north in the Renchen year, the author often stayed around Fenggao (near Mount Tai), forming a deep friendship with this master. Sharing common aspirations, they even pledged to retire together in seclusion. This passage vividly records the arduous efforts of Daoist practitioners during the Song-Yuan transition period to restore Mount Tai's sacred sites, demonstrating their untiring religious devotion.

The Covenant of Mount Tai shall one day be witnessed by the ancestral tomb records—how dare I not reverently comply? As for our master, outwardly he appears as nothing more than an ordinary, gaunt middle-aged man, seemingly unable to even fill out his robes. Yet he knows all that is asked and responds to all that is sought. Like a mustard seed containing Mount Sumeru (a Buddhist metaphor for the infinitely vast contained within the infinitesimally small), even wrapping the entire cosmos would fail to describe one ten-thousandth of his vast mind. To now use the trivial merit of construction labor to obscure the truth—how little this understands our master!

Yet as the saying goes: "When one person receives favor, the whole family prospers; when one cultivates the Dao and attains immortality, nine generations ascend." Perhaps there is truth in this. The earlier accounts—the white hare's divine manifestation, the old monk's transformation, and the spiritual journey to Mount Tai—have now all been verified. Alas, this indeed proves that Master Zhang is no ordinary man of wonders! When the time comes for him to shed his mortal form and ascend in feathered transcendence, if his disciples wish to record his life's deeds, let this ancestral tomb record stand as testimony.

Regarding the deeds of Master Liu of Zhongnan:

Master Liu, named Zhiyuan and bearing the Daoist name Qinglingzi, hailed from Gu County in Xiangzhou. His family was originally wealthy, but his father passed away early, leaving three brothers to care for their widowed mother. From childhood, the master was extraordinary, possessing aspirations that transcended the mundane. After his mother's death, he observed three years of mourning before directly traveling to Hongyang Mountain in Tanzhou to become a disciple of Master Lang, donning Daoist robes and leaving the householder's life. From then on, his mind grew ever clearer, and his resolve in cultivation became unshakable.

He often wandered between Kaifeng and Hua County, dressed in tattered clothes and walking barefoot. Others pitied him at the sight, yet he found joy in it. His elder brother, hearing of this, initially disbelieved. One day, he deliberately left a bolt of silk by the roadside to observe secretly. When the master passed by without even a glance, his brother finally sighed in admiration.

During the Chongqing era (a Jin dynasty reign period), the master journeyed east to Tiezha Mountain to meet the Jade Yang Perfected (Wang Chuyi, patriarch of the Quanzhen lineage), from whom he received esoteric cultivation teachings. Soon after, the Jin dynasty fell, and Shandong descended into chaos. At the time, the master was begging for food in Xian'gu, where the terrain was high, with a cave below capable of sheltering hundreds. When northern troops suddenly attacked, the local people all hid in the cave. The master sat upright above the entrance, and the bandits proved unable to harm them. For years he protected the people this way, and to this day the locals sing his praises.

Later, the master carved a stone niche to dwell in at Yanhua Terrace in Zhanyuan. It was then that the great army...

This passage records the life of Quanzhen Daoist priest Zhao Zhiyuan (Daoist name: Qingpingzi). During a time of social upheaval when wolves frequently roamed the wilderness attacking people, Master Zhao remained utterly composed and fearless. Several wolves often lingered near his dwelling, yet they behaved as tame and protective companions—precisely embodying the state described in Laozi's Daode Jing where "those skilled in nurturing life meet no harm from fierce beasts."

In the winter of 1223, when Changchun Zhenren (Eternal Spring Perfected Being) Qiu Chuji traveled south by imperial decree, Master Zhao welcomed him in Xuande (modern-day Xuanhua, Hebei). Upon their first meeting, Patriarch Qiu recognized his exceptional qualities, gifting him special Daoist shoes (reserved for cultivators) with instructions never to walk barefoot, and appointing him to oversee Daoist affairs in the Daming Circuit (present-day Daming region, Hebei). From then on, Master Zhao's reputation grew steadily. He eventually accepted hundreds of disciples and established over a hundred Daoist temples.

In 1235, Qinghe Zhenren (Serene Harmony Perfected Being) Yin Zhiping (a disciple of Qiu Chuji) returned to Yanjing (modern Beijing) after conducting ancestral rites at the Quanzhen founding sanctuary. The following year, he summoned Master Zhao and entrusted him with rebuilding the Shangqing Taiping Temple on Zhongnan Mountain—a major Song dynasty temple dedicated to the Daoist guardian deity Yisheng Zhenjun, which had suffered severe wartime damage. Leading his disciples into Zhongnan Mountain, Master Zhao personally supervised construction through thickets and thorns. Within years, the temple's halls and corridors were magnificently restored, earning widespread renown.

In autumn 1243, the seventy-four-year-old Master Zhao left behind a eulogy before his yuhua (Daoist term for passing). He was interred at Changchun Temple on Zhongnan Mountain's southern slope. In 1252, Li Zhenchang (the sixth Quanzhen patriarch), acting on imperial orders, posthumously honored him as "Chunde Miaocheng Zhenren" (Perfected Being of Pure Virtue and Marvelous Accomplishment).

The inscription concludes by emphasizing that the core tenet of Quanzhen Daoism is sincerity. From founding patriarch Wang Chongyang (Daoist name: Chongyangzi) onward, successive Perfected Beings—whether establishing temples, accepting disciples, or propagating the teachings—all accumulated merit through utmost sincerity. Qingpingzi Zhao exemplified this sincere cultivation. Born Zhao Zhiyuan in Shanzhou, Shandong, he displayed extraordinary demeanor from youth, preferring quiet and simple living. Orphaned in early adulthood, he later heard of Tengzhou (modern Tengzhou, Shandong)...

Master Lingzhenzi (Ma Yu, one of the Seven True Daoists of Quanzhen tradition) was an accomplished adept of the Dao. A cultivator once sought him out directly, hoping to become his disciple. Master Ma tempered the seeker's resolve through arduous trials, and after prolonged refinement, transmitted to him the profound secrets of cultivation. When this disciple bid farewell to Snow Cliff after completing his studies and journeyed to Ninghai, the Jade Yang Perfected (Wang Chuyi, another of the Seven True Daoists) immediately recognized his worth. From then on, his spiritual attainment and reputation grew daily.

During the Da'an and Chongqing eras of the Jin Dynasty (1209-1216), this master retreated to Mount Wangwu to avoid wartime chaos, maintaining his Daoist devotion while clothed in grass garments and sustained by wild fruits. Hearing of peace returning to Hebei region, he began wandering to propagate Daoist teachings, moving hearts through sincerity and earning reverence wherever he went. In the Guiwei year (1223) when Perfected Changchun Qiu Chuji received the imperial summons to journey south, the master specially paid homage at Yan Mountain, where he was deeply appreciated and lodged at the Cultivating Truth Abbey. Thereafter he attended daily lectures by Patriarch Qiu, thoroughly comprehending such profound alchemical principles as the "Nine Cycles and Seven Returns" (a Neidan term describing the cyclical refinement of Jing and Qi).

After Patriarch Qiu's ascension, responding to pleas from officials and commoners of Mingzhou, he presided over the Divine Empyrean Palace of Ten Thousand Longevities. Interacting with others through natural affinity, he initiated several hundred disciples across Daming, Cizhou and Xiangzhou regions, establishing over ten Daoist temples while remaining ever humble, never assuming airs of a master. In the Yiwei year (1235) when Perfected Qinghe (Yin Zhiping, sixth Quanzhen patriarch) visited the Ancestral Temple (Chongyang Palace) for memorial rites, the master also paid respects. The following year as Perfected Qinghe returned to Yanjing, he appointed the master as Temple Superintendent. Amidst post-war famine in Guanzhong when many ancestral temple priests contemplated departure, it was solely through his patient teachings on cultivation merits and karmic retribution that the community stabilized.

In the Dingyou year (1237), Perfected Qinghe entrusted him with a sacred mission by letter: "The Huaqing Palace at Mount Li has been an imperial sacred site since antiquity, requiring an eminent master to oversee its restoration," bestowing upon him the honorific title "Great Master of Clarity and Emptiness." Leading disciples to clear weeds and renovate halls with vibrant decorations, he revitalized the temple complex. At Caicun on Zhongnan Mountain he established the Encountering Immortals Abbey to safeguard the ancestral legacy, while completing other hermitages successively. After attending the patriarch's burial rites in the Xinchou year (1241), he returned east to Mingzhou. When the Divine Empyrean Palace's main hall was completed in the Guimao year (1243), auspicious signs descended as multitudes came to celebrate.

When Wang Chongyang (founder of the Quanzhen [Complete Perfection] school of Daoism) was practicing at the ancestral temple, he formed a profound friendship with Master Liu Qingling. One winter, Master Liu's disciple arrived from Weifu bearing news of his master's passing - having achieved yu hua ("feathered transformation," the Daoist term for an immortal's return to purity) on the twenty-third day of the ninth month at Zhongnan Mountain. Wang Chongyang decided to depart on the first day of the twelfth month to offer condolences in Weifu. Passing through Guangping at dusk, he suddenly sighed: "Observing the transformations of all things, I never imagined the changes would reach me so soon." He immediately returned to the temple and gathered his disciples, saying: "Last night the Patriarch appeared in a vision commanding my swift return to the ancestral temple. It seems my time has come."

Entrusting his affairs to disciple Zhang Zhijing, he requested paper and brush to compose his final gatha: "The true essence of cultivation lies in arduous practice / Forging the Golden Elixir (the highest achievement of Neidan [internal alchemy]) requires no furnace / With a wave I return beyond the azure clouds / Where celestial winds and moon grant perfect freedom." Having written this, he peacefully entered seated transformation at seventy-seven years of age, later interred at the southern Daoist temple of Zhoucheng. Forty-six years later, Li Zhitong, overseer of Huaqing Palace, came with companions to pay respects, saying: "Though our Patriarch Qingping has rested peacefully in Dongzhou for years, and though Shaanxi disciples have maintained shrines, no merit stele has yet been erected. We specially request your inscription."

The memorial inscription records: Wang Chongyang embodied pure simplicity and sincerity, internalizing De [Virtue/Power] within while manifesting it outwardly, conducting all affairs with transparent integrity. When presiding over Zhaijiao [purification rituals], celestial cranes once descended upon Handan; at his paranirvana, his Shen [spirit] traveled to Jingzhao; during reburial his body showed no decay; during memorial rites, immortal youths came from distant realms. These numinous manifestations occurred spontaneously, never sought artificially. The inscription concludes in praise: "The supreme Dao's formless mystery conceals profound mechanisms / Chongyang opened the gate of primordial heaven / Alone he championed Quanzhen to deliver multitudes / As host of immortals respond to save the world."

This passage records the biographical accounts of two Daoist figures. The first part recounts the spiritual journey of Master Qingping (styled Qingping): endowed with profound spiritual roots since childhood, he gained renown for his Daoist studies in youth and achieved deeper cultivation after meeting the Eternal Spring Patriarch (Qiu Chuji, founder of the Quanzhen lineage). Practicing Neidan (internal alchemy, the Daoist art of refining Jing, Qi, and Shen) in the Cizhou and Mingzhou regions, he attracted numerous disciples before spreading the teachings in the Guanzhong area. Master Qinghe (Yin Zhiping, Qiu Chuji’s disciple) praised his eminent virtue. He oversaw the restoration of the dilapidated Huaqing Palace and personally directed the construction of the Immortal-Encountering Palace, revitalizing the ancestral temple. After completing these deeds, he returned eastward and ultimately achieved celestial ascension.

The latter section details the life of Ji Zhizhen (courtesy name Fuzhi, sobriquet Master Zhichang): his ancestral home was the Yong clan of Chang’an, with forebears serving as assistant officials in Mianzhou before relocating to Gaoping County, Zezhou. At his birth, his mother dreamed of swallowing jade bestowed by an immortal. By age four he could read, and after becoming orphaned at nine, he composed poetry by thirteen. Before twenty, he mastered astronomy, geography, Yin-Yang theory, and calendrics. During the Mongol conquest of Hedong, he wandered to Nangong County, Jizhou, where he encountered the Quanzhen Daoist Master Qiyun Wang, became his disciple, and received the religious name Zhizhen. Training under his master at Mount Pan, he earned the admiration of Master Li Zhichang (then Quanzhen patriarch) and lectured on Daoist teachings at Changchun Temple in Yanjing. After accompanying Master Qiyun in the Grand Universal Jiao (a major Zhaijiao purification ritual), he was entrusted to succeed as abbot of Chaoyuan Temple. In spring of the 4th year of the Zhiyuan era, Emperor Shizu of Yuan issued an edict commending his noble virtue and erudition.

The text mentions Neidan as a core Daoist practice for longevity through refining one’s vital energies, while the Universal Jiao represents one of Daoism’s most solemn rituals for blessings and calamity prevention. These accounts illuminate the cultivation experiences and transmission systems of Quanzhen Daoists during the Jin-Yuan period.

This Daoist priest initially cultivated the teachings of Daoism at Wanshou Temple on Mount Panshan in his early years, and in his later years presided over Chaoyuan Temple in Bian River (modern-day Kaifeng). Throughout his life, he maintained rigorous discipline in his practice, earning him the imperial honorific title of "Perfected Man of Literary Purity, Virtuous Grace, and Insight into the Eternal" (Wenchun Deyi Zhichang Zhenren), with the expectation that he would continue to propagate Daoism and pray for the nation's blessings. The Perfected Man passed away peacefully on the thirtieth day of the twelfth lunar month the following year at the age of seventy-six. His surviving works, including The Cloud Mountain Anthology, Comprehensive Chapters on the Dao De Jing, and Direct Commentary on the Zhouyi, have all been transmitted in the world.

Record of the Life of Master Zhao of Yan'an Road (written by Zhang Zixian, Grand Master for Court Service and Administrator of Yan'an):

The reason humans can attain great freedom lies in seeing through the cycles of life and death, coming and going, and remaining unbound by constraints. Just as the ancient Liezi could ride the wind, Zhuangzi remarked that this still relied on something. Only those who achieve unity with heaven and earth, master the transformations of the six qi, and roam the boundless realms attain complete liberation. Master Zhao of Yan'an was precisely such a realized being, utterly free and unconstrained.

The master’s given name was Zhao Baoyuan, and his Daoist sobriquet was Huanyuanzi. Among the common folk, he was known as "Brother Mo" (Moge). A native of Jichuan in Yan'an, his ancestors were farmers who accumulated virtue and good deeds. From childhood, he stood apart from others, aspiring to cultivate the Dao. Once encountering a transcendent master who imparted secret teachings to him, he built a thatched hut for practice while diligently serving his mother, earning widespread renown for his filial piety. Later, through the introduction of his teacher Dai Bogao, he became a disciple of Perfected Master Liu, receiving the true transmission, and secluded himself in Yangshan for twelve years without emerging.

Originally illiterate, he once dreamed of a True Lord offering him gold, which he declined. The True Lord then presented him with the two chapters of the Dao De Jing, which he swallowed whole, leading to an immediate awakening. From then on, his wisdom expanded, and poetry flowed from him like a spring. He wrote: "Yesterday before my hut, I met Zhuangzi and Liezi, who taught me the secrets of immortality." He also composed: "Seeking a kindred spirit yet failing to meet, I wander alone down to Qin River." Later, he journeyed to Zhongnan Mountain to pay homage to Patriarch Chongyang (Wang Chongyang), receiving profound and mysterious guidance.

Thereafter, he roamed famous mountains and great rivers, free and unrestrained, often expressing his sentiments through poetry and wine, calling himself "a disciple of the Great Dao’s gate." This account traces the cultivation journey of a man who transformed from a humble farmer’s son into a realized Perfected Being, particularly highlighting his extraordinary awakening through dreams and his spontaneous mastery of the classics. It embodies the Daoist practice of "dual cultivation of nature and life" (xingming shuangxiu).

In his later years, this Daoist master's disciple returned to his hometown and practiced at Yingxiang Temple. In the fifth year of the Taihe era (1205), fellow Daoists from Ganquan County invited him to reside in a hermitage. In response, he composed a poem titled "Song of Dreamlessness," whose final lines read: "Farewell, farewell—when spring's equinox comes next year." At the time, no one understood its meaning.

On the fourth day of the second lunar month the following year, two imperial envoys arrived bearing ceremonial robes and headwear, summoning the master to the capital. The master firmly declined, saying, "I am but a rustic old man, truly unfit for such an honor." The envoys insisted he depart. The master then told his fellow practitioner Dang Zhen and his disciples, "I shall take my leave now." After bathing and changing into fresh robes, he sat upright with dignified posture. By the third watch of the night, sudden flashes of lightning filled the room, accompanied by peals of thunder. The startled assembly rushed to look—only to find the master had peacefully departed this world.

His final verse read:

"The white crane on pine boughs faces the cold wind,

Its heart set only on soaring through clouds homeward.

A single snowflake in ten thousand miles of blue sky—

Seek it atop the ornamental pillar."

That very night marked the spring equinox, fulfilling the prophecy in his poem. The master passed at seventy-two years of age, his lifetime writings compiled into the Huncheng Pian (Treatise on Primordial Unity) for posterity.

Consider how the master dwelt in seclusion at Yang Mountain for twelve years without emerging—was this not mastery over the Six Qi (referring to yin, yang, wind, rain, darkness, and light)? To forsake imperial summons for feathered ascent—was this not aligning with heaven and earth's true principle? Does this not embody transcending worldly ties, moving with solitary freedom, and attaining ultimate liberation? Thus we say: one gains true freedom by seeing through life, death, and all comings and goings, remaining unattached.

After the master's departure, when envoys requested a portrait to report back, he had already "attended the celestial court" (a subtle indication of ascension). The envoys relayed these events in detail, astonishing the entire court. Imperial messenger Ma Jinzhang was then dispatched with ritual offerings. Together with local officials, they carved a stone grotto west of Yingxiang Temple, conducted grand funeral rites, erected a shrine with stele inscriptions to commemorate these immortal traces, ensuring perpetual incense through the seasons. The envoy requested I record these events for posterity. Though humbled by my limited talents, as a recipient of imperial stipends I dared not refuse. Moreover, awed by the master's noble virtue, I longed to have witnessed him again. Thus I took up my brush to document these true accounts.

This passage records the life of the Yuan Dynasty Daoist priest Shen Zhizhen, known by his religious name Master Dongyuan Xujing (Master of Cavernous Origin and Empty Stillness).

Shen Zhizhen, styled Zhengzhi, was a native of Gaoping County in Zezhou, Shanxi Province. As a child, he studied diligently but later abandoned the imperial examinations to become a Daoist priest in Taiyuan. He initially practiced under Master Wang Chaoran before journeying to Changchun Temple in Yanjing (modern Beijing) to become a disciple of the Perfected Li Zhenchang. Recognizing his potential, Li bestowed upon him the Daoist name "Dongyuanzi" (Master of Cavernous Origin) and composed poems encouraging him to maintain steadfast devotion to the Dao. During his temple residence, Shen frequently sought guidance from scholars like Master Wang Shuzhai and Academician Zhang Na'an, steadily deepening his understanding of Daoist teachings.

In 1240 (the Gengzi year), Li assigned him temple administrative duties, which he performed admirably. In 1244 (Jiachen year), he accompanied imperial envoy Pei Tianmin on sacrificial tours. By 1248 (Wushen year), he was honored with purple robes and promoted to Temple Superintendent. In 1251 (Xinhai year), he represented his master at sacred rituals (Zhaijiao) on Mount Tai, where miraculous signs reportedly appeared. During 1254 (Jiayin year), he accompanied Li in sacrifices to the Five Sacred Mountains and Four Rivers, and the following year joined his master's northern pilgrimage.

After Li's passing, the succeeding Perfected Chengming appointed him to oversee Zixiao Temple at the Heavenly Altar. Adopting the sobriquet "Cloud Elder," he retreated to mountain forests. In 1262 (Zhongtong Renxu year), Prince Yongning conferred upon him the honorific title "Master of Cavernous Origin and Empty Stillness." By 1267 (Zhiyuan 4th year), he presided over Taiyuan's Tianqing Temple. In the winter of 1270, despite repeated invitations from Perfected Chengming and subsequent insistence from Perfected Chunhe that he assume the position of Daoist Superintendent, he reluctantly accepted. Soon after, he journeyed south with staff in hand, stopping in Bingzhou, Fenzhou, and Hezhong, where crowds sought his teachings. In 1282 (Renwu year), he traveled west to ancestral sites, restoring Changchun Temple in Chuan Village on Mount Zhongnan as his hermitage. On the 23rd day of the seventh month in 1284 (Jiashen year), he passed away peacefully at seventy-five.

Shen Zhizhen possessed dignified bearing and broad learning, associating only with eminent figures. His life exemplified the Quanzhen (Complete Perfection) Daoist ideal of balancing worldly engagement ("serving society") with transcendental cultivation ("refining truth beyond the mundane"), reflecting the characteristic Yuan Dynasty synthesis of spiritual and temporal pursuits.

This renowned Daoist master named Shen Gong, though holding the position of Zhangjiao (leader of the Daoist community), delegated daily affairs to others while devoting himself entirely to supporting Daoism's development. He made numerous arduous journeys to the imperial court, traversing tens of thousands of miles across the perilous Yin Mountains, never complaining of hardship. When asked why he endured such difficulties, he replied: "If not for the sake of Daoism, why would I do this?" During his time in Yanjing (modern Beijing), he consistently worked to revitalize the ancestral temples (the birthplace of Daoism), thereby repaying his spiritual roots.

Throughout his life, Shen Gong steadfastly upheld his principles, remaining unmoved by personal gain or loss, fortune or misfortune. In leisure, he would play the qin with his left hand while holding a book in his right, content in his solitude. He treated all people equally regardless of status or age, always putting others at ease. His actions consistently embodied proper conduct, his speech was sincere and substantial, and he harbored not the slightest selfish desire—qualities that made him comparable to the ancient sages.

After his passing, his disciple Lu Zhixing collected his poetry and writings into sixteen volumes, compiling the Huozemengzhai Collection for posterity. Lu requested an epitaph be written for him, which was initially declined until the Daoist master Tianle Zhenren (Celestial Master of Heavenly Joy) persuaded: "This elder dedicated his life to Daoism—you should compose his memorial." Thus agreeing, the epitaph was written.

The inscription reads: Revered Shen Gong, whose magnanimous and upright character served as a model for conduct, whose words carried literary elegance. What he could control, he acted upon with full effort, upholding the Dao (Way); what lay beyond his control, he accepted with natural ease, indifferent to gain or loss. Such a man surely exhausted his strength for Daoism, ultimately returning to the celestial court. I recognize him as one who carried all his cultivation, following worldly opportunities to practice while alive, before finally returning to the source.