《張三丰先生全集》

Since ancient times, only those who have attained the Dao could truly balance reclusion with worldly engagement without straying from the true path. Those who only know seclusion become excessively cold and isolated, offering no benefit to the world; those who only engage in worldly affairs become worn down by mundane concerns, ultimately achieving nothing. Yet when withdrawn, they descend like nourishing rain upon all; when active, they move as freely as mist and clouds. Is this mere passive inaction (Wuwei)? Far from it.

Our Patriarch Sanfeng (a pivotal figure in Daoist Neidan tradition) profoundly understood the mysteries of celestial Dao and steadfastly upheld its truths. In Confucian practice, he mastered both advancement and withdrawal; in the immortal's path, he could ascend to the nine heavens or dwell concealed in the dust of the world. This fluid mastery of engagement and disengagement embodies the "dragon's way" described in the Yijing—"seen at the head but not the tail."

As for myself (Wang Xiling), I was but an ordinary official entangled in worldly affairs. In my youth, studying Confucian classics, I sought only worldly achievement. Now weary, I long to retreat permanently to misty mountains, joining immortals like Anqi Sheng and Xianmen Gao. Serving first in Jiannan, then transferred to Yongbei, I tasted the bitterness of bureaucratic life—until encountering the Patriarch. Awakened by his admonitions, I was summoned before him: "With a sage emperor and worthy ministers governing, why forget your vows made while cultivating together on Penglai's immortal isles?" Retreating to reflect, I experienced sudden enlightenment.

Though living in peaceful times, who would willingly remain insignificant? Yet considering how many toil like me—neither increased nor diminished by one more—why remain trapped in worldly snares? Thus I began studying the Patriarch's two alchemical scriptures (Danjing) and poetry, seeking liberation. In dream-wanderings through landscapes with phoenixes and cranes, the Patriarch personally instructed me, revealing his lineage: transmitted from Laozi (the Daoist progenitor) through Chen Tuan (Master Xiyi). To withdraw when appropriate, appear when needed—withdrawal containing engagement, engagement containing withdrawal—this is true mastery. Far removed from those petty technicians who curry favor with empty theories.

I've recorded thirty-odd accounts of the Patriarch's miraculous manifestations. As for the esoteric essentials of practice, I preserve the texts but omit oral formulas, lest celestial secrets be lightly revealed. When I someday ride the wind ten thousand miles astride a crane—to whom shall these precious texts be entrusted?

(Postscript) Recorded in the tenth lunar month of the first year of Yongzheng reign.

In the early Ming dynasty, celestial beings emerged in great numbers. Figures like Zhou Dianxian of Nanchang, Zhang Jinghua of Linchuan, and the court musician Leng Qijing were all recluses who secretly observed celestial phenomena and assisted emperors in achieving extraordinary feats. Their seemingly whimsical yet miraculous actions even awed the Son of Heaven. However, some later practitioners exploited such reputations to deceive the world.

Master Zhang Sanfeng (a renowned Daoist perfected being) left traces throughout Liaodong and northern Ji provinces. His literary talents earned him the admiration of Chancellor Lian Pingzhang, who recommended him for a county magistrate position. Yet he soon resigned to follow the ancient immortal Chisongzi in Daoist cultivation. By the Zhizheng era (1341-1368), he had already attained profound spiritual realization. In the early Daoguang reign (1821-1850), I returned from Zhejiang and now teach in Jiayang. During leisure hours from teaching, I enjoy studying works on nurturing life. At Li Zizhai's residence, I encountered the Complete Works of Sanfeng collected by former Jiannan Circuit Inspector Wang Mengjiu, through which I came to appreciate Zhang Sanfeng's transcendent writings and conduct—veritable treasures among Daoist scriptures.

Concerned about the text's deterioration from age, Li urgently sought to preserve it through woodblock printing. He supplemented missing portions with content gathered from famous mountain steles and Daoist temple manuscripts, ultimately restoring the work's brilliance. Emperor Taizong of Song once told his ministers: "Chen Tuan of Huashan (the renowned Northern Song Daoist) perfected himself without coveting power or wealth—a true transcendental being." Does not Master Zhang Sanfeng embody this same spirit as Chen Tuan (also known as Master Xiyi)?

(This colophon by Dong Chengxi continues:) Having studied the Complete Works of Patriarch Lü, which meticulously documents everything from Tang poetry to historical traces across dynasties to propagate Daoism and enlighten later learners, I recognize Master Zhang Sanfeng's equally profound virtue (De) and vast writings. His merit in benefiting humanity rivals that of Patriarch Lü Dongbin. His works were printed during the Yongle era (1403-1424) of Ming, though the blocks were later damaged. Many fragments survive in other texts. Since Patriarch Lü's works found compilation at Hanshan Hall, should Zhang Sanfeng's writings be left scattered? Perhaps their time has not yet come.

In early Qing, when Wang Mengjiu served as Jiannan Circuit Inspector, Master Zhang Sanfeng manifested in his official compound. Wang compiled works including Soldiers Cherishing Civilians...

In the Ming dynasty, Li Shizhen, commenting on the Fu Shou Ge (Song of Fortune and Longevity) in the Bencao Gangmu (Compendium of Materia Medica), said: Lü Chunyang (Lü Dongbin) had many names, such as Chunyangzi, Mr. Yunfang, Hui Daoren, Shanren of Lakes and Seas, and Shanren of the Yellow Crane. Fu Shou Gong originally came from Fushou Ridge, and Zhang Sanfeng received its secret transmission from Liu Haichan, an important figure in Daoist Neidan (internal alchemy) cultivation. Later, Liu Haichan passed the thirty-two-character secret formula to Emperor Lizong of Song; Lizong passed it to Chancellor Jia Sidao; and Jia Sidao passed it to Lin Lingsu. Lin Lingsu once had the secret formula inscribed on a stone stele, but the stele was later destroyed, and the secret formula was lost. It was not until Zhang Sanfeng appeared that this secret transmission was recovered.

The essentials of Fu Shou Gong are as follows: breathing should be deep and long, the breath should be even, the intention should be focused, and the mind should be tranquil. During practice, one should close the mouth, let the tongue hang down, close the eyes, and keep the intention on the Dantian (the place within the lower abdomen where Qi gathers); breathing should be slow and even, without haste. After practicing for some time, one will feel warmth throughout the body, unobstructed flow of Qi and blood, the elimination of all illnesses, and the prolongation of life.

As for the relationship between the Five Grains (rice, glutinous millet, millet, wheat, and beans) and cultivation: the Five Grains are things that nourish people, but if cultivators rely excessively on the Five Grains, they will instead be burdened by them. When cultivation reaches a certain stage, one may eat less of the Five Grains, take Qi as food and Jing as grain; only in this way can one truly enter the Dao of longevity.

During cultivation, one should pay attention to the “Three Passes”: the upper pass is the Niwan Palace (near the Baihui acupoint on the top of the head, where the original spirit resides), the middle pass is the Jianggong (the area of Shanzhong and the heart pit), and the lower pass is the Dantian. When the Three Passes are unobstructed, Jing, Qi, and Shen unite as one, and only then can the great Dao be accomplished.

In addition, cultivators should abstain from sexual desire, greed, anger, and other distracting thoughts, and maintain a pure state of mind; only then can they be in accord with the Dao. Mr. Zhang Sanfeng emphasized: cultivating the Dao does not lie in seeking outside, but in internal nourishment; it does not lie in much talk, but in actual practice. As long as one perseveres, one will certainly attain the Dao and become a true person.

The above is the origin and essential purport of Fu Shou Gong. Readers should carefully comprehend it and practice diligently in order to benefit.

Preface to The Complete Works of Master Zhang Sanfeng (Vernacular Interpretation)

Only those who dread being known by the world can best embody the Master’s (Zhang Sanfeng’s) integrity and steadfastness. That he could sleep peacefully amid wind and snow was not merely for curing illness and prolonging life; the secret of unfading hair and beard lay in the way of nurturing life. His radiance was like the brilliance of sun and moon, his vastness like the waters of the ocean. How then can we conclude that there are no people in this world who shed their mortal shell and ascend, become immortals in broad daylight, and soar beyond the blue sky?

In the early years of the Yongzheng reign, Lord Wang Mengjiu served as Jiannan Observation Commissioner. The Master once manifested his Dharma body in Wang’s official residence, and people said, “Five hundred years, and still in the human realm”—after five hundred years he was still present in the world. From this, Lord Wang became deeply convinced that the way of the immortals is true and not false, and that clear evidence of it can be found. He therefore compiled the Master’s writings and life accounts into a book, intending to broaden the horizons and increase the knowledge of those who seek freedom from illness and long life. After Mr. Liu Zhuo’an obtained Lord Wang’s book, he added supplementary notes and had it printed and circulated in the world.

Those of later generations who recite his poems and read his book should understand: the immortal way is not empty; it truly has evidence.