《呂祖本傳》

Interpretation of the Vernacular Text:

Preface:

Since the widespread dissemination of Daoist scriptures, all the Celestial Emperors, deities, and constellations have corresponding proclamations (sacred edicts). These proclamations either record the divine achievements of the gods, express their great vows, or narrate their origins, enabling readers to understand their background and develop reverence while reciting. As the Book of Songs states, "The Lord is right beside you—do not waver in your devotion." However, Buddhist Bodhisattva scriptures originally lacked such proclamations; later practitioners composed them based on ritual procedures as words of refuge. As for the many proclamations of Lüzu (Lü Dongbin), they were personally delivered by him during his divine manifestations at Longsha through "flying phoenix" (a Daoist method of spirit writing), making them especially efficacious. Devotees who recite them with sincerity may receive direct guidance from Lüzu on essential cultivation methods, and some may even attain immortal fruits. Truly, this is a compassionate ferry to liberate sentient beings! With single-minded focus and unwavering sincerity, one can naturally attain inconceivable spiritual responses—prayers for blessings and dispelling calamities are merely secondary benefits.

Preface to the Biography:

Lüzu once vowed to Celestial Master Zhongli Quan (Zhengyang Dijun) that he would not ascend to immortality until all beings were liberated. Even after achieving immortality, he continued to guide the world. From the Tang dynasty to the present, he has appeared intermittently in various forms. People call him "Immortal Lü," while he refers to himself as "Huidaoren" (the Returning Daoist) or "Lord of the Supreme Palace," ultimately attaining the status of the Supreme Holy Teacher. The accounts of his miraculous deeds are too numerous to record fully. This biography is primarily compiled from original sources, with some annotations added. There are many conflicting accounts of his origins: some say he was a Tang imperial clansman surnamed Li, or named Li Jue or Li Qiong, who changed his surname to Lü after entering the mountains with his wife for dual cultivation (xingming shuangxiu); others claim he passed the imperial examinations and served as a county magistrate, while some say he failed; some say he met Zhengyang Dijun in Chang'an at the age of sixty-four, while others say he paid homage to Yuanshi Tianzun and the Jade Emperor in the celestial palace the same year; his birthday is variously given as the 14th day of the fourth month or the 4th day of the eighth month; and his birth year is disputed among the Zhenguan, Tianbao, and Zhenyuan eras. Regarding these rumors, Lüzu once said, "If people call me an ox or a horse, I answer to it—what do I care about truth or falsehood? Why should I concern myself with matters before the Tang dynasty?" Such words reveal his profound detachment. Just as Laozi (Taishang Laojun) pointed to a plum tree (li) at birth and took it as his surname, and the Buddha...

Interpretation of "The Authentic Biography of Patriarch Lü"

Patriarch Lü Dongbin was born with miraculous signs. Legend has it that he emerged from his mother’s armpit at birth, with two dragons coiling around the birthing chamber and five bright stars appearing in the courtyard—all extraordinary phenomena clearly witnessed. The births of immortals, buddhas, and sages have always been extraordinary, and the divine marvels surrounding Lü Zu are beyond ordinary comprehension. This preface was written by Liu Tishu, the selfless master of Yiling.

Originally named Lü Yan (also written as "Yan," and recorded as "Yanke" in the Complete Tang Poems), his courtesy name was Dongbin. His ancestral home was in Yongle County, Hezhong Prefecture (though some sources claim Puzhou, or that his family first lived in Dongping before moving to Jingchuan). His great-grandfather, Lü Yanzhi, served as the military governor of Hedong during the Tang dynasty, while his grandfather, Lü Wei, rose to the position of Vice Minister of Rites. His father, Lü Rang, held office as the governor of Haizhou (some records mention he had four elder brothers named Wen, Liang, Gong, and Jian).

Patriarch Lü was born at the hour of Si (9–11 AM) on the fourteenth day of the fourth month in the fourteenth year of the Zhenyuan era (some sources say the Bingwu year of Zhenguan). During his mother’s labor, the room was filled with an extraordinary fragrance, celestial music echoed in the air, and a white crane descended from the heavens, flying into the birthing curtains before vanishing (Daoist scriptures record that this was a celestial immortal descending by the command of Yuanshi Tianzun to guide humanity). He was born with transcendent bone structure—golden in form yet wooden in essence—and possessed striking features: a crane’s crown, a tortoise’s back, a tiger’s body, dragon-like cheeks, emerald-green eyebrows, phoenix eyes, a long neck, high cheekbones, a broad forehead, a rounded torso, a tall nose bridge, and a complexion pale with a hint of yellow. A black mole marked his left eyebrow, while another (later said to have turned red) lay beneath his left eye. The soles of his feet bore tortoise-shell patterns.

From childhood, Lü Zu displayed extraordinary intelligence, capable of reciting ten thousand words a day and composing elegant prose effortlessly. As an adult, he stood five feet two inches tall (some say eight feet two inches), favoring the Huayang headscarf (a Daoist hood) and robes of white and yellow (or plain white), tied with a black sash. His demeanor resembled that of Zhang Liang of the Han dynasty. By twenty, he remained unmarried (though some accounts claim he wed the daughter of Commandant Liu, with later descendants inscribing plaques at Yellow Crane Tower in Wuchang). While still an infant, the Chan master Mazu saw him and declared, "This child’s bone structure is extraordinary—he is destined to transcend the mortal world. In the future, when he encounters the character Lu (庐), he shall dwell there; when he sees the character Zhong (钟), he shall bow in reverence." (This later proved prophetic.) Upon reaching adulthood, he wandered to Mount Lu, where he met the immortal Huolong Zhenren, who imparted to him the Heavenly Evasion Sword Art. Thereafter, he blended into the mundane world, selling ink for a living.

[Supplementary Notes]

1. The Heavenly Evasion Sword Art is an advanced sword technique in Daoist legend, serving both as a cultivation method and a protective skill.

2. The Huayang headscarf was a common hood worn by Tang dynasty Daoists, symbolizing their spiritual identity.

3. The extraordinary signs described in the text are characteristic of Daoist scriptures when depicting the birth of sages.

This passage recounts the story of Lü Dongbin (also known as Pure Yang Master) meeting his teacher Zhongli Quan.

During the Xiantong era of the Tang Dynasty (some sources say the Huichang era), Lü Dongbin was already 64 years old when he took the imperial examinations (though this age may be inaccurate, as he later stated attaining the Dao at 50). Later, in a tavern in Chang’an, he encountered an extraordinary man dressed as a Daoist: wearing a blue headscarf, a white robe, with long whiskers and refined eyes, holding a purple bamboo staff and carrying a large gourd at his waist. The Daoist inscribed three poems on the wall, the gist of which was:

1. "Carrying a wine gourd with me, unwilling to gaze upon the splendor of the capital. Though heaven and earth are vast, I leave no name behind—only wishing to be a true free spirit wandering the mortal world."

2. "Meeting a true immortal is rare—when can I follow and cultivate the Dao?"

3. "Lamenting the chaos of the human world, where true peace is fleeting."

Struck by the man’s extraordinary appearance and the transcendent themes of his poetry, Lü Dongbin bowed and asked his name. The man replied, "My surname is Zhongli, given name Quan, courtesy name Yunfang." Lü Dongbin then composed a poem expressing his aspirations: "Born into Confucian teachings in peaceful times, I disdain fame and fortune, wishing only to serve the Jade Emperor (Yuhuang) in cultivation." Zhongli Quan secretly rejoiced, and the two rested together in the tavern. When Zhongli Quan rose to prepare a meal, Lü Dongbin dozed off and dreamed that he had passed the imperial exams, rising and falling through officialdom—from local posts to high-ranking court positions, experiencing repeated promotions and demotions.

(Note: Zhongli Quan is the same figure known as Han Zhongli among the Eight Immortals, revered in Quanzhen Daoism as the "True Yang Patriarch." The "Jade Emperor" refers to the supreme deity in Daoism, while "Shangqing" [Highest Clarity] is one of the Three Pure Realms [Sanqing], representing the highest state of cultivation.)

This passage recounts the story of Lü Dongbin (Ancestor Lü) attaining enlightenment after experiencing the "Yellow Millet Dream" in Handan:

Originally thriving in officialdom, Lü had married two daughters from wealthy families, seen his children married off early, enjoyed a house full of descendants, and prospered in his career for forty years. Suddenly convicted of grave crimes, he lost all property, became separated from wife and children, and was exiled to Lingnan in abject poverty. As he sighed atop his horse in wind and snow, he awoke as if from a dream to find Zhongli Quan (Ancestor Zhongli) cooking yellow millet nearby—the meal still uncooked.

Zhongli smiled and said, "The millet isn't ready yet, but you've already dreamed an entire lifetime of wealth and honor." Startled, Lü asked, "You know my dream?" Zhongli illuminated the truth: "In your dream, you experienced every rise and fall of fortune. Yet fifty years passed in but an instant. Gains bring no real joy, losses no true sorrow—understand that human life is itself but a grand dream." Lü suddenly awakened to the futility of official life and begged to learn immortal cultivation methods.

Initially refusing, Zhongli said Lü's "bone joints remained unperfected and resolve unsettled," requiring several lifetimes of practice before attaining the Dao, then departed like drifting mist. Heartbroken, Lü eventually abandoned his post to become a recluse. (Note: The Handan Dream典故 originally involved a man named Lu Sheng meeting an immortal, but later generations often associate it with Lü's enlightenment due to similar themes.)

Later, Zhongli tested Lü ten times: First, returning home to find his family dead from illness, Lü felt no grief—merely preparing coffins before the "dead" revived. Second, when a buyer at market refused full payment, Lü relinquished both payment and goods without dispute. Third, when accosted by a beggar demanding gifts on New Year's Day, he repeatedly apologized until the beggar left laughing. Fourth, confronting a tiger while herding sheep, he shielded the flock—whereupon the beast retreated. Fifth, while studying alone, a beautiful maiden of seventeen or eighteen came "seeking lodging"... (subsequent tests remain incomplete).

Through the Yellow Millet Dream典故 and ten trials, this narrative vividly portrays Lü's transcendence of worldly attachments and ultimate enlightenment. The "art of world-transcendence" (度世术) refers to immortality practices, while "unperfected bone joints" (骨节未完) reflects the Daoist belief that cultivation requires innate physical prerequisites.

This passage recounts the various trials and miraculous events experienced by Lü Dongbin (Ancestor Lü) before attaining immortality through Daoist cultivation:

First, someone attempted to seduce him into sharing a bed at night, but Lü remained utterly unmoved. Later, his home was robbed and all possessions stolen, yet he harbored no resentment and sustained himself through farming (some accounts say herb gathering). While hoeing fields, he discovered dozens of gold pieces but immediately buried them without taking any. On another occasion, he purchased several bronze vessels at the market only to find they had turned to gold upon returning home—he promptly sought out the seller to return them.

A mad Daoist once sold "pills guaranteeing instant death leading to enlightenment in the next life" in the marketplace. After ten days with no buyers, Lü purchased and consumed them yet suffered no harm. During spring floods, he rode a small boat into raging torrents, sitting perfectly still amidst terrifying waves before emerging unscathed.

During solitary meditation, he faced terrifying ghosts and demons threatening to beat and kill him, yet showed no fear. Then dozens of yakshas appeared dragging bloodied prisoners, claiming Lü owed a life debt from a past murder. Lü calmly replied, "A life for a life is heaven's principle," and prepared to take his own life when a voice thundered from the sky—the spirits vanished, revealing Zhongli Quan (Ancestor Zhongli).

Zhongli declared: "The mundane heart is hard to extinguish, and immortal talent rare indeed. I've tested you ten times without shaking your resolve—you will surely attain the Dao." He then transmitted the secret art of alchemical transformation (the Yellow-and-White technique) to benefit humanity.

(The bracketed closing note questions the historicity of these "Ten Trials," suggesting that as a celestial immortal's incarnation and scion of an official family, these episodes may contain later embellishments—just as Mencius selectively accepted credible portions of the Wucheng text, we should critically evaluate the "Ten Trials" account.)

This scripture recounts the story of Lü Dongbin (Ancestor Lü) attaining enlightenment and becoming an immortal:

The immortal Zhongli Quan (Ancestor Zhongli) told Lü Dongbin: "When you've accumulated three thousand merits and completed eight hundred virtuous deeds, I shall come to guide you to transcendence." He asked Lü, "What transformations have you experienced through these practices?" Lü replied, "After three thousand years, one returns to the original truth." With solemn expression, Zhongli said, "Three millennia is too long—mortals have no patience to wait." Then smiling, he added, "Your sincerity alone suffices. Consider the trial of three thousand eight hundred deeds accomplished."

Zhongli then shared his own story of renouncing worldly life for the Dao, mentioning how the True Lord of Bitter Bamboo had prophesied: "When you wander the human realm, the disciple destined for you shall bear a name containing two 'mouth' characters." Lü Dongbin (whose surname "Lü" 呂 in traditional form contains two 口) perfectly fulfilled this prophecy. Zhongli invited Lü to accompany him to Crane Ridge in the Zhongnan Mountains.

As they journeyed together under a sky where stars and moon shone with equal brilliance in profound silence, Zhongli grasped Lü's hand. Within a few steps, it felt as though they rode fleet horses across mountains and rivers, arriving instantly at the southern gate of a cave abode. Though the gate was locked, Zhongli tied a jade-green silk ribbon around Lü's waist belt, and they slipped through the crevice. Before them unfolded a breathtaking vista as they ascended to a great cavern entrance guarded by two tigers, which Zhongli sternly dismissed.

Inside lay golden towers and jade terraces amidst rare birds and wondrous trees, brimming with eternal spring. Seated on a massive rock, they shared three cups of celestial wine (here the Mirror of Immortals records Zhongli renaming Lü as "Yan" with the courtesy name "Dongbin"). Suddenly, a blue-robed immortal youth arrived to summon Zhongli to a gathering at Penglai. Fearing his master might not return, Lü composed a farewell poem. Zhongli reassured him he'd be back shortly before soaring away on clouds.

(Note: The "Yuanhe wine" refers to celestial nectar brewed by immortals; the "Five Primordial True Lords" are deities governing the Qi of the Five Phases; the "Bone-Transmuting Elixir" is a divine pill capable of refining one's mortal form into an immortal body.)

After riding away on purple clouds from the southeast, Patriarch Lü (Lü Dongbin) diligently studied and recited the Plain Book transmitted by his master Zhongli Quan. Ten days later, Zhongli Quan asked him: "During this period of quiet cultivation, have you felt homesick?" Lü replied: "Since I've resolved to seek the Dao, how could I long for my hometown?" Zhongli Quan praised: "Well said! You haven't yet comprehended the subtlety of Yin-Yang separation and union—clinging to yin energy leaves only the corporeal soul (po), while clinging to yang energy leaves only the ethereal soul (hun). Only by uniting the hun and po, harmonizing yin and yang, and returning the souls to their authentic state can one attain the realm of a Perfected Being (Zhenren)."

Lü inquired further: "The hun and po are obscure and unfathomable, their profound principles deep—how can one preserve the complete physical form?" Zhongli Quan explained: "Wisdom arises from stillness and stability, where spirit (shen) and qi naturally blend. When essence (jing) and spirit fully merge, they accord with the true meaning of the Dao. A diamond-jade immortal body originates from sincere and dedicated cultivation. Once the Golden Elixir (Jindan, a term in Daoist Neidan referring to the crystallized energy achieved through practice) is perfected, the physical body will naturally become light and ascend."

Regarding the mysteries of heaven and earth, Zhongli Quan expounded: "The Qian hexagram (heaven trigram from the Bagua) interacts three times with earthly qi to produce the three yang lines, while the Kun hexagram (earth trigram) interacts three times with celestial qi to produce the three yin lines. Within yang lies true yin, which ascends to the celestial realm through yang; within yin lies true yang, which descends to the earthly realm through yin. When yin and yang interact harmoniously, one naturally attains the Dao and longevity."

On the movement of the sun and moon: "The moon receives the solar essence, transforming from yang to yin. When yin reaches its extreme, pure yang manifests, and the moonlight becomes crystal clear. Cultivating to this stage, accumulated primordial qi can form the yang spirit." When explaining the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) and the four seasons, he noted: "A single heart contains the Five Phases, and a single day encompasses the four seasons. Their essence lies in the shifting of yin and yang—without yin, yang cannot take form and will eventually perish; without yang, yin cannot transform and will ultimately return to pure yang."

In detailing the Neidan concepts of water-fire and dragon-tiger (in Daoist Neidan, the dragon represents heart-fire, and the tiger represents kidney-water), he elaborated: "The human body has three fires: the sovereign fire (original spirit, yuanshen), the minister fire (original qi, yuanqi), and the common fire (original essence, yuanjing). True fire arises from kidney-water—in a state of hazy indistinctness, it seems tangible yet ungraspable; true water arises from heart-fire—in profound obscurity, it seems to contain essence yet is hard to retain. Kidney-water containing qi is called true fire, while heart-fire transforming into fluid is called true water (this is the meaning behind the saying 'the dragon emerges from fire, the tiger is born by water'). Kidney-water nourishes liver-wood; when kidney-yin is exhausted and turns to pure yang, the true unitary water (primordial qi) stored within transforms into a true dragon. Heart-fire restrains lung-metal..."

This passage elucidates several key concepts in Daoist Neidan (internal alchemy) practice:

The discussion of True Yang Qi (真阳之气) describes how when the heart's yang energy transforms into liquid and reaches the lungs, it assumes a purely yin state that nevertheless contains concealed True Yang Qi. This deeply hidden energy is termed "True Tiger Qi" (真虎气).

The Lead-Mercury Theory (铅汞理论), a core Neidan terminology, presents an alchemical metaphor:

• Lead (symbolizing kidney water) possesses a heavy nature that easily sinks downward, representing how kidney water naturally nourishes and fills the lower regions.
• Mercury (symbolizing heart fire) has a light, volatile nature that tends to rise, representing how heart fire naturally ascends and dissipates.
• The practice involves using lead (kidney water) to restrain mercury (heart fire), employing the stable and heavy to balance the volatile and light, thereby forming the internal elixir.

The Principle of Extraction and Addition (抽添原理) illustrates the waxing and waning of yin-yang:

• After the winter solstice, yang qi rises while earthly yin qi diminishes.
• After the summer solstice, yin qi descends while celestial yang qi decreases.
• Using lunar phases as analogy: during the waxing moon, it absorbs solar light (adding hun魂 while reducing po魄); during the waning phase, the sun absorbs lunar shadows (adding po魄 while reducing hun魂).

The River Chariot Circulation (河车运转) refers to how the human body, being yang-deficient and yin-excessive, requires the northern kidney water (the River Chariot) for transformation. This differs fundamentally from heterodox energy manipulation techniques.

The Inner Vision and Sitting-in-Forgetfulness (内观坐忘) describes the imagery during the dragon-tiger copulation (龙虎交媾) of yin-yang union: a vermilion-robed youth (yang) descends while a dark-clad maiden (yin) ascends, meeting in the Yellow Chamber (黄屋, the middle Dantian) to ultimately produce the Golden Elixir (金丹).

The passage also mentions cultivation obstacles known as "Ten Demonic Obstacles and Nine Difficulties" (十魔九难), including:

• Distractions of material needs (food and clothing)
• Emotional entanglements (affection and attachment)
• Temptations of fame and wealth

(Note: The original text contains a missing character in "恩愛牽⬤" which should be reconstructed as "恩愛牽纏" - "entanglements of affection").

This scripture discusses the nine hindrances (jiu nan) and ten demonic obstacles (shi mo) encountered during spiritual cultivation, along with the verification signs of successful practice.

The nine hindrances are:

1. Being entangled in worldly affairs

2. Encountering calamities

3. Being constrained by ignorant teachers

4. Developing doubts upon hearing differing opinions

5. Lax willpower

6. Wasting precious time

7. Living in turbulent times

(The first hindrance missing from the original text should be "basic livelihood pressures")

The ten demonic obstacles include:

1. Disturbances from the six thieves (eyes, ears, nose, tongue, body, and mind)

2. Craving wealth and status

3. Emotional attachments and sensual desires

4. Obsession with romantic love

5. Anxiety over gains and losses

6. Fixation on divine or Buddhist imagery

7. Experiencing war and chaos

8. Indulgence in music and pleasures

9. Lust for physical beauty

10. Pursuit of material profit

Verification signs of successful cultivation manifest as:

• Elimination of lustful thoughts with dignified external conduct; abundant Jing (essence) and Qi (vital energy) during Neidan (internal alchemy) practice
• Spontaneous production of sweet saliva
• Thunder-like rumblings in the abdomen (internal Qi circulation)
• Occasional sudden awakenings during sleep (unsettled Hun and Po souls)
• Minor illnesses healing spontaneously
• Warmth in the Dantian (energy center) at night, mental clarity during daytime
• Seeing one's divine light in complete darkness
• Sensation of holding an infant while ascending to celestial palaces
• Unblocked joints with sudden sweating
• Jade-like saliva congealing like cream
• Gradual aversion to meat and strong flavors
• Bones becoming lighter, transforming toward jade-like quality
• Walking swiftly as if riding a galloping horse
• Unshaken mind when facing external circumstances
• Ability to heal others with Qi
• Clear inner vision during meditation
• Eyes shining brightly like lacquer
• White hair turning black
• Sufficient vital energy eliminating hunger
• Reduced food intake but increased alcohol tolerance
• Body emitting extraordinary fragrance
• Enhanced vision beyond normal capacity
• Scars disappearing
• Cessation of nasal mucus, tears, and sweat
• Elimination of the Three Corpses (Daoist concept of parasitic entities in the body)
• Mind merging with the cosmic void (Taixu)
• Sustained vitality day and night
• Immunity to seasonal extremes, transcending life and death
• Transforming objects with exhaled breath
• Hearing celestial music during meditation
• Visionary experiences of Huaxu paradise (Daoist utopia)
• Seeing impurities on ordinary people
• Witnessing internal deities manifesting
• External deities paying homage
• Final achievement marked by purple auroras and golden light enveloping the body

These verification signs reflect the complete Neidan transformation process—from expelling pathogenic Qi to achieving spiritual rebirth—progressively describing the marvelous physical and mental changes in practitioners.

At times one might witness fiery dragons dancing through the skies, or behold the mystical cranes (legendary immortal cranes) performing elegant dances amidst swirling five-colored auspicious clouds and radiant Qi. Celestial maidens scatter blossoms as immortal beings descend—this is precisely the transcendent realm where cultivators rise above the mundane, attain the Dao to become immortals, and roam in absolute freedom. It is also the moment when a true man achieves both merit and renown.

Zhongli Quan (one of the Eight Immortals) imparted all the supreme secrets of authentic cultivation to Patriarch Lü (Lü Dongbin), who comprehended them swiftly. Suddenly, knocking was heard at the door. Upon opening it, they saw two Perfected Ones—Zheng Siyuan of Qingxi and Shi Hufu of Mount Taihua—arriving on clouds from the southeast. Their bodies emanated golden light as they exchanged greetings and sat down, saying: "We've just returned from celebrating Yin Siyi's success in alchemical refinement and thought to visit your immortal abode." Noticing Lü, Perfected One Shi asked, "Who is this attendant?" Zhongli Quan introduced him: "This is the son of Lü Rang, former governor of Haizhou in our dynasty. In his youth, he studied Confucian and Mohist doctrines but found no success in the capital. I met him at a tavern in Chang'an and took him as my disciple in Daoist cultivation. He has already grasped the principles of Yin-Yang and mastered the subtle methods of refining form and nurturing Shen (spirit)." He then had Lü pay respects to the two immortals.

The Perfected Ones Zheng and Shi remarked: "Observing your clear countenance, radiant spirit, piercing eyes, and inward-gathered Jing-Qi, you seem destined to transcend worldly fetters. Might you compose a poem for us?" They presented him with a golden brush, colored silk paper, mystical glue, and a rhinoceros-horn inkstone. Patriarch Lü immediately composed:

"Through ten thousand kalpas and a thousand births I gained this form,

Only now awakening to its priceless worth.

Abandoning home and state, I flee to misty peaks,

Cultivating Hun-Po, drawing sun-moon essences.

Once I heard sages discourse on the Nine Cauldrons (alchemy),

Sought the Great Dao through the Three Pure Ones (Jade, Upper, and Supreme Purity).

Today I meet true immortals face to face—

May my name endure in the Purple Palace (celestial realm)."

The immortals marveled at his refined talent and exquisite verse, each imparting secret methods before departing.

As spring birds sang, Zhongli Quan inscribed at the cave entrance:

"Spring Qi permeates as flower dew drips,

Morning sun gilds sea-clouds returning to mountains."

Turning to Lü, he said: "I must soon attend the Celestial Palace to pay homage to the Primordial Heavenly尊 (Yuanshi Tianzun). Immortal guests from the Ten Continents will gather at the Jade Capital (heavenly court) to report their merits. I fear you cannot remain here long—we shall meet again at Dongting Lake in ten years." With that, he brushed these words onto the stone wall:

"Bright day ascendant, night's moon full and round,

Yin-Yang souls merge to rise heavenward."

Flinging down his brush, he admonished: "As you wander the mortal world, widely perform good deeds and relieve suffering beings. When your merits reach fulfillment, we shall reunite." Finally, he transmitted the Complete Methods of Numinous Treasure (Lingbao Bifa), explaining:

"Long ago within Mount Zhongnan's stone walls, I discovered three Lingbao Scriptures:

The upper volume—Yuanshi's Golden Edicts;

The middle—Jade Registers of the Primal Sovereign;

The lower—Supreme Truth's Meaning, totaling thousands of scrolls.

I distilled their essence into this Complete Methods, structured as Three Vehicles (superior, middle, and foundational cultivation approaches)..."

This scripture expounds the core principles of Daoist cultivation and recounts Patriarch Lü's (Lü Dongbin) enlightenment experience. It contains several key points:

First, it explains the fundamental cultivation principle: the mutual containment of Yin-Yang (where Yin harbors Yang and Yang contains Yin), following the natural rhythm of celestial Qi ascending and earthly Qi descending. The crucial practice of heart-kidney communion (referring to the Neidan technique of fire-water balance) requires employing the Bagua (primordial trigram arrangement) to circulate through the twelve double-hours (daily time cycle), with cultivation emphasis placed on the "Gen" trigram (symbolizing stillness). The three Dantian (upper, middle, and lower energy centers) must circulate in harmony, yet the core focus remains the upper Dantian, the "Mud Ball Palace" (the crown-point acupoint).

Regarding cultivation methods, while the text mentions surface-level practices like swallowing Qi and rinsing fluids, the true secrets require oral transmission from master to disciple and cannot be grasped through written words alone. Patriarch Lü received several "spiritual elixirs"—these were not ordinary mineral-based concoctions but special alchemical compounds synthesized from "rare treasures of the mortal world." These elixirs existed between form and formlessness (like clouds or flames), and when ingested, they fused miraculously with one's ethereal soul.

Following this is a cultivation poem, whose general meaning states: "You (Patriarch Lü) possess immortal destiny and bone structure, so I shall teach you the true method. Cultivation requires unwavering determination, harmonizing the Five Phases (Wood, Fire, Earth, Metal, Water), mastering the 'inverted turtle-snake' technique (referring to fire-water balance cultivation), and subduing the 'Three Corpse Spirits' (three malevolent spirits within the human body). At the pinnacle of practice, 'ten thousand spirits return to their positions,' achieving the immortal Dao."

Finally, it explains the origin of Daoism's supreme realm, the Three Pure Ones (Sanqing): The first is the Primordial Chaos of Supreme Non-Being, which generated the Celestial Treasure Lord (Yuanshi Tianzun), governing the Jade Pure Realm; the second is the Crimson Chaos of Supreme Non-Being, generating the Numinous Treasure Lord (Lingbao Tianzun), governing the Upper Pure Realm; the third is the Mysterious Darkness, generating the Divine Treasure Lord (Daode Tianzun), governing the Great Pure Realm. This constitutes the cosmological account of Daoism's highest deities.

This scripture recounts the story of Lü Dongbin (Ancestor Lü) attaining Dao and becoming an immortal:

Initially, Lü studied under his master Zhongli Quan (one of the Eight Immortals in Daoism). When Zhongli Quan was appointed by the Celestial Emperor as the "Immortal Selection Envoy of the Nine Heavens' Golden Tower" and was about to ascend to heaven, he told Lü: "I must ascend now. You should continue cultivating virtue (De) diligently in the human world, and one day you too may follow my path." However, Lü made a profound vow: "My aspiration differs from my master's—I will not ascend until I've delivered all sentient beings in this world." At this moment, auspicious signs appeared in the sky as Zhongli Quan departed on clouds accompanied by two decree-bearing immortals.

Later, Lü encountered the Fire Dragon Perfected Person and received the "Heavenly Escape Sword Technique." This sword possessed three powers: cutting through worldly afflictions, severing carnal desires, and eliminating greed and anger. The Fire Dragon Perfected Person explained: "I once used this sword to slay demons. Now I transmit it to you to cut through delusions." Lü later composed poetry commemorating this experience.

While traveling through the Jianghuai region, Lü employed this spiritual sword to eliminate a flood dragon causing havoc. One day while drinking alone at Yueyang Tower by Dongting Lake, Zhongli Quan suddenly reappeared, saying: "I've come to fulfill our decade-old appointment at Dongting Lake. The Celestial Emperor has already arranged for your family to reside in the Jing Mountain grotto-heaven, and your name has been recorded in the immortal registers (Yüqing records)." At age fifty-three, Lü formally retired to Mount Lu to cultivate the Dao.

Notes:

1. Three Pure Realms (Sanqingjing): The highest Daoist celestial realms comprising Jade Pure, Upper Pure, and Great Pure realms.

2. Heavenly Escape Sword Technique (Tiandun Jianfa): A legendary Daoist sword method possessing the power to sever evil thoughts.

3. Jade Pure Register (Yuqingji): The official roster of Daoist immortals recording those who have attained the Dao.

This passage recounts the legendary story of Lü Dongbin (Ancestor Lü) and the essence of his cultivation practice:

At the age of sixty-four, Lü Dongbin paid homage to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) and the Jade Emperor. According to the Scripture of the Eight Ranks of Immortals (Bapin Xianjing), masters like Bitter Bamboo Realized One (Kuzhu Zhenren), Fire Dragon Realized One (Huolong Zhenren), and True Yang Realized One (Zhengyang Zhenren) were all sent by Yuanshi Tianzun to transmit the Dao and deliver people. Though Lü Dongbin's whereabouts were unpredictable, often appearing and disappearing mysteriously, his great vow kept him teaching ordinary beings in the mundane world—even commoners would stand in reverence upon hearing his name.

Lü Dongbin once said: "People always wish to see me, yet fail to practice my teachings. Staying with me daily would be useless. If one can be loyal to the nation, filial to family, trustworthy to friends, kind to subordinates, sincere in heart, never cheating even in darkness, joyful in helping others, and virtuous enough to move heaven—such a person naturally earns respect from both humans and spirits. Such good thoughts connect with my Dao-mind; we've met without physical encounter."

Human thoughts determine destiny: Good thoughts belong to Yang, making one clear and light—this is the path to heaven. Evil thoughts belong to Yin, making one turbid and heavy—this is the stairway to hell. Heaven and hell have no actual rulers; both are creations of the human mind.

During the Jianlong era of Emperor Taizu of Song, Lü Dongbin appeared in the imperial garden, calling himself "Sovereign Emperor of Vermilion Heaven" (Zhuling Shangdi), and prophesied that the Song dynasty would rule the world through the virtue of Fire (Huode). The conversation's content remained secret; after the emperor bestowed him with a red robe and jade belt, he suddenly vanished. Later, Emperor Taizu ordered his portrait enshrined in the Supreme Clarity Pavilion (Taiqing Lou).

In the Zhenghe era of Emperor Huizong of Song, ghosts haunted the palace, appearing in daylight to steal treasures—only the emperor's bedchamber remained untouched. Daoist masters like Lin Lingshu performed rituals to no avail. After six days of devout prayer, the emperor dreamed of a Daoist outside Donghua Gate wearing a blue lotus crown, purple crane cloak, and holding a crystal scepter, who claimed to be sent by the Jade Emperor to exterminate demons. The Daoist summoned golden-armored deities who tore the monsters apart and devoured them. When the emperor asked who they were, the Daoist replied: "This is the Lord of Chongning whom Your Majesty canonized" (referring to Guan Yu).

This passage recounts the legendary story of Lü Dongbin (Ancestor Lü), an immortal in Daoist tradition, with several key elements:

1. Emperor Guan (Guan Yu) informs the emperor that Zhang Fei has been reincarnated into the Yue family of Xiangzhou (referring to the later Southern Song dynasty general Yue Fei's lineage). The text mentions Zhang Fei's previous incarnation as the Tang loyalist Zhang Xun, who later appeared in a dream to Yue Fei's father before being reborn as Yue Fei. Unfortunately, Yue Fei was ultimately killed by Qin Hui, failing to complete the mission of national restoration.

2. The emperor inquires about a Daoist priest's name, who identifies himself as surnamed Yang with a birthday on the 14th day of the fourth lunar month. Upon waking, the emperor summons his ministers, recognizing this as the immortal Lü Dongbin. With peace subsequently reigning in the palace, the emperor decrees that all shrines dedicated to Lü Dongbin throughout the realm shall honor him with the title "Marvelous Penetration Perfected Person" (Miaotong Zhenren).

3. The text details imperial honors bestowed upon Lü Dongbin across dynasties: Yuan Emperor Shizu conferred the title "Perfected Lord of Chunyang Who Manifests Orthodoxy and Awakens Through Transformation" (Chunyang Yanzheng Jinghua Zhenjun), while Emperor Wuzong further elevated him to "Imperial Lord" (Dijun).

4. Supplementary biographical information states Lü's full name as Lü Yan (or Lü Yan), styled Dongbin with the sobriquet Chunyangzi. His ancestral home was in Henan, born during the Tianbao era of Tang (755 CE) on the 14th day of the fourth lunar month at the si hour (alternate accounts suggest birth during the Zhenyuan era). His Daoist writings include the Huncheng Ji anthology and numerous classics such as Instructions on the Mysterious (Zhixuan Pian) and Treatise on Loyalty and Filial Piety (Zhongxiao Gao).

Through mythological narrative, this passage connects historical figures like Guan Yu, Zhang Fei and Yue Fei with the Daoist immortal Lü Dongbin, embodying the Daoist concept of reincarnation while reflecting historical patterns of Lü Dongbin veneration and imperial recognition.

This passage recounts the life and spiritual cultivation of Daoist patriarch Lü Dongbin (Lüzu):

Originally the reincarnation of the ancient sage-king Huangtan, Lüzu was born on the fourteenth day of the fourth lunar month during Emperor Taizong's Zhenguan era (specifically the Bingwu year), named Shao-xian. His father Lü Rang served as Right Tutor to the Crown Prince before becoming Prefect of Haizhou. His mother Lady Wang gave birth beneath a crabapple tree, filling the path with extraordinary fragrance. Even in infancy, four Daoist patriarchs recognized his "exceptional bone structure," foretelling his future transcendence.

As an adult, Lüzu stood eight chi and two cun tall (approx. 2.7m), with a faintly golden smiling countenance, three wisps of beard, resembling both strategist Zhang Liang and historian Sima Qian. At twenty, he married the daughter of Commandant Liu. During Empress Wu Zetian's reign, he failed the imperial examinations three times. At forty-six, compelled by his father to retake the exams, he encountered Zhongli Quan (one of the Eight Immortals) at a Chang'an tavern. Abandoning worldly ties, he followed Zhongli to Crane Ridge on Zhongnan Mountain for spiritual cultivation, changing his name to Yan and adopting the courtesy name Dongbin.

Zhongli Quan transmitted to him the Supreme Truth Mysterious Formulas (Shangzhen Xuanjue) - profound methods for harmonizing yin-yang and refining form-spirit. Later, he received the Scripture of the Alchemical Mirror (Yaojing), attributed to Mysterious Origin Perfected Cui Wang, whose study brought Lüzu sudden enlightenment. After Zhongli's celestial ascension, Lüzu returned home to honor ancestors, converted disciples like Guo Shangzao, then met Fire Dragon True Lord at Mount Lu to learn sword techniques.

Alternative records state that on the ninth day of the first lunar month during Tianbao era (742 CE), Lüzu attended Virtual Emperor Celestial Worthy (Xuhuang Tianzun), co-explaining alchemical essentials with Ten Poles Perfected Ones. During Emperor Dezong's Zhenyuan reign (785-805), the Jade Emperor appointed him "Nine Heavens Investigative Commissioner" (Jiutian Caifangshi). His ascension on the twentieth of the fifth month left poetic verses. He transmitted teachings to major disciples like Liu Haichan and Wang Chongyang, authoring the Huncheng Collection that survives today.

(Note: "Supreme Truth Mysterious Formulas" denote advanced cultivation methods; "Alchemical Mirror" is a classic Daoist alchemical text; "Nine Heavens Investigative Commissioner" constitutes a celestial bureaucratic position)

The text primarily discusses the varying accounts of Lü Dongbin's (Ancestor Lü) life and clarifies certain points of contention:

Regarding his birthdate, different records show discrepancies: The "Immortal Proclamation of Ancestor Lü" states he was born on the 4th day of the 8th lunar month, ascended to immortality on the 14th of the 4th month, practiced alchemy on the 18th of the 3rd month, attained Dao-realization on the 9th of the 6th month, and ascended again on the 28th of the 9th month—dates that differ from other historical accounts.

Concerning his imperial examination and official career: The text mentions Lü passed the jinshi examination during Emperor Yizong's Xiantong era (860-874) and served twice as county magistrate ("twice presiding over the qin hall"). Some question why he would hold office after being enlightened by Zhongli Quan (Zhengyang Zhenren) during the Chang'an examinations. The author explains that celestial beings guide mortals progressively—encountering immortal providence doesn't necessitate immediate renunciation of worldly duties. Withdrawal at the right moment suffices for Dao-cultivation, citing examples of other immortals who held office:

• Laozi (as Archivist) served as Zhou Dynasty's Keeper of Archives
• Zhuangzi worked as Lacquer Garden official
• Dongfang Shuo served as Golden Horse Gate attendant
• Ge Hong (Immortal Ge) governed Goulou County
• Xu Xun (Zhenren Xu) administered Jingyang County

Finally, the text enumerates the celestial titles bestowed upon Lü's family members:

• Great-grandfather Lü Yanzhi: "Yuqing Zhenren" (True Lord of Abundant Blessings)
• Grandfather Lü Wei: "Youqing Zhenren" (True Lord of Existing Blessings)
• Father Lü Rang: "Jiqing Zhenren" (True Lord of Gathered Blessings)
• Mother Lady Wang: "Jiqing Yuanjun" (Primordial Lady of Gathered Blessings)
• Uncles Lü Wen et al.: "Tonghong Zhenren" (True Lords of Shared Magnanimity)
• Wife Lady Liu: "Heping Yuanjun" (Primordial Lady of Harmonious Peace)

(Note: "Zhengwei" refers to officially recognized celestial titles in Daoism, with "Zhenren" being a high-ranking immortal title and "Yuanjun" typically used for female immortals.)