1
釋、老之教，行乎中國也千數百年，而其盛衰每系乎時君之好惡。 是故佛於晉、宋、梁、陳，黃、老於漢、魏、唐、宋，而其效可睹矣。 元興，崇尚釋氏，而帝師之盛，尤不可與古昔同語。 維道家方士之流，假禱祠之說，乘時以起，曾不及其什一焉。 宋舊史嘗志老、釋，厥有旨哉。 乃本其意，作《釋老傳》。
Buddhist and Taoist teachings have flourished in China for well over a thousand years, yet their rise and fall have always hinged on whether the reigning sovereign favored or disdained them. One need only look at Buddhism under the Jin, Song, Liang, and Chen, or at Huang-Lao Taoism under the Han, Wei, Tang, and Song, to see how this worked in practice. When the Yuan dynasty rose, it embraced Buddhism with a fervor unmatched in earlier ages — above all in the unprecedented eminence of the Imperial Preceptor. Taoist priests and occult specialists who rode the tide with their rites of prayer and sacrifice never attained even a tenth of that influence. The former Song dynastic histories devoted separate treatises to Taoism and Buddhism — and with good reason. Following that precedent, we have written this "Biography of Buddhists and Taoists."
2
帝師八思巴者，土番薩斯迦人，族款氏也。 相傳自其祖朵栗赤，以其法佐國主霸西海者十餘世。 八思巴生七歲，誦經數十萬言，能約通其大義，國人號之聖童，故名曰八思巴。 少長，學富五明，故又稱曰班彌怛。 歲癸丑，年十有五，謁世祖於潛邸，與語大悅，日見親禮。
The Imperial Preceptor Phagpa was a Tibetan of the Sakya school and the Khön clan. Tradition holds that for more than ten generations, beginning with his ancestor Drogön, his forebears had used their religious teachings to help local rulers dominate the western regions. At the age of seven Phagpa could recite hundreds of thousands of words of scripture and grasp their essential meaning. His countrymen hailed him as a holy child, and from this he received the name Phagpa. As he matured he mastered the five branches of learning and came to be known as Pandita as well. In the guichou year, at the age of fifteen, he called on Kublai Khan at his private residence. The prince delighted in their conversation and thereafter treated him with growing intimacy and honor.
3
中統元年，世祖即位，尊為國師，授以玉印。 命製蒙古新字，字成上之。 其字僅千餘，其母凡四十有一。 其相關紐而成字者，則有韻關之法； 其以二合三合四合而成字者，則有語韻之法； 而大要則以諧聲為宗也。 至元六年，詔頒行於天下。 詔曰：「朕惟字以書言，言以紀事，此古今之通制。 我國家肇基朔方，俗尚簡古，未遑製作，凡施用文字，因用漢楷及畏吾字，以達本朝之言。 考諸遼、金，以及遐方諸國，例各有字，今文治浸興，而字書有闕，於一代制度，實為未備。 故特命國師八思巴創為蒙古新字，譯寫一切文字，期於順言達事而已。 自今以往，凡有璽書頒降者，並用蒙古新字，仍各以其國字副之。」 遂升號八思巴曰大寶法王，更賜玉印。
When Kublai took the throne in the first year of the Zhongtong era, he honored Phagpa as State Preceptor and bestowed on him a jade seal. The emperor ordered him to create a new Mongol script, and when it was finished Phagpa presented it to the court. The script contained just over a thousand characters, built from forty-one basic elements. Characters formed by combining related elements followed rules of rhyming linkage; those built from two, three, or four combined elements followed rules of spoken rhyme; but in essence the system was founded on phonetic representation. In the sixth year of the Zhiyuan era an edict ordered the script promulgated throughout the empire. The edict read: "We hold that writing exists to fix speech in visible form, and speech exists to record affairs — a principle as old as civilization itself. Our dynasty arose in the northern steppe, where custom favored simplicity, and we had not yet devised a script of our own. For written communication we relied on Chinese characters and the Uighur script to express the language of the court. The Liao, the Jin, and the distant states beyond our borders each possessed their own writing systems. Now that civil administration is expanding, the lack of a proper script leaves our dynastic institutions incomplete. We therefore charged State Preceptor Phagpa with devising a new Mongol script capable of rendering all languages, so that speech might be faithfully recorded and affairs clearly communicated. Henceforth all imperial edicts shall be issued in the new Mongol script, with translations appended in the appropriate national scripts." Phagpa was then elevated to the title Great Precious Dharma King and presented with a new jade seal.
4
十一年，請告西還，留之不可，乃以其弟亦憐真嗣焉。 十六年，八思巴卒，訃聞，賻贈有加，賜號皇天之下一人之上開教宣文輔治大聖至德普覺真智佑國如意大寶法王、西天佛子、大元帝師。 至治間，特詔郡縣建廟通祀。 泰定元年，又以繪像十一，頒各行省，為之塑像云。
In the eleventh year he asked permission to return to Tibet. The court could not detain him, and his younger brother Rinchen was appointed to succeed him. Phagpa died in the sixteenth year. When word reached the capital, the court lavished funeral gifts upon him and posthumously invested him with the title Imperial Preceptor of the Great Yuan, Buddha's Son of the Western Paradise, and Great Precious Dharma King — along with a string of honorific epithets proclaiming him sage, enlightener, and protector of the realm. During the Zhizhi era a special edict ordered temples built in every prefecture and county for his veneration. In the first year of the Taiding era eleven painted portraits were sent to every branch secretariat as models for his statues.
5
亦憐真嗣為帝師，凡六歲，至元十九年卒。 答兒麻八剌剌吉塔嗣，二十三年卒。 亦攝思連真嗣，三十一年卒。 乞剌斯八斡節兒嗣，成宗特造寶玉五方佛冠賜之。 元貞元年，又更賜雙龍盤紐白玉印，文曰「大元帝師統領諸國僧尼中興釋教之印。」 大德七年卒。 明年，以輦真監藏嗣，又明年卒。 相家班嗣，皇慶二年卒。 相兒加思巴嗣，延祐元年卒。 二年，以公哥羅古羅思監藏班藏卜嗣，至治三年卒。 旺出兒監藏嗣，泰定二年卒。 公哥列思八衝納思監藏班藏卜嗣，賜玉印，降璽書諭天下，其年卒。 天歷二年，以輦真吃剌失思嗣。
Rinchen served as Imperial Preceptor for six years and died in the nineteenth year of the Zhiyuan era. Dharmapālarakṣita succeeded him and died in the twenty-third year. Ye-shes rin-chen succeeded him and died in the thirty-first year. Grags pa rgyal mtshan succeeded him, and Emperor Chengzong had a five-direction Buddha crown of precious jade made especially for him. In the first year of the Yuanzhen era he received a new white jade seal with double-dragon knobs inscribed: "Seal of the Great Yuan Imperial Preceptor, Leader of the Monks and Nuns of All Realms, Restorer of the Buddhist Faith." He died in the seventh year of the Dade era. The following year Rin-chen rgyal-mtshan was appointed successor and died the year after. Sakya Pandita succeeded him and died in the second year of the Huangqing era. Seng-ge dpal succeeded him and died in the first year of the Yanyou era. In the second year Kun-dga' blo-gros rgyal-mtshan was appointed successor and died in the third year of the Zhizhi era. Dbang-'dus rgyal-mtshan succeeded him and died in the second year of the Taiding era. Kun-dga' legs-pa'i 'byung-gnas rgyal-mtshan succeeded him, received a jade seal and an imperial writ announcing his appointment to the empire, and died that same year. In the second year of the Tianli era Rin-chen bkra-shis was appointed to succeed him.
6
八思巴時，又有國師膽巴者，一名功嘉葛剌思，西番突甘斯旦麻人。 幼從西天竺古達麻失利傳習梵秘，得其法要。 中統間，帝師八思巴薦之。 時懷孟大旱，世祖命禱之，立雨。 又嘗咒食投龍湫，頃之奇花異果上尊湧出波面，取以上進，世祖大悅。 至元末，以不容於時相桑哥，力請西歸。 既復召還，謫之潮州。 時樞密副使月的迷失鎮潮，而妻得奇疾，膽巴以所持數珠加其身，即愈。 又嘗為月的迷失言異夢及己還朝期，後皆驗。 元貞間，海都犯西番界，成宗命禱於摩訶葛剌神，已而捷書果至； 又為成宗禱疾，遄愈，賜與甚厚，且詔分御前校尉十人為之導從。 成宗北巡，命膽巴以像輿前導。 過雲州，語諸弟子曰：「此地有靈怪，恐驚乘輿，當密持神咒以厭之。」 未幾，風雨大至，眾咸震懼，惟幄殿無虞，复賜碧鈿杯一。 大德七年夏卒。 皇慶間，追號大覺普惠廣照無上膽巴帝師。
During Phagpa's lifetime there was also State Preceptor Dam-pa, also known as Kun-dga' rgyal-mtshan, a Tibetan from the region of Tu-gsum-brtan-ma. As a boy he studied esoteric Sanskrit teachings under the Indian master Gu-da-ma-shi-li and mastered their essentials. During the Zhongtong era Imperial Preceptor Phagpa recommended him to the court. When a severe drought struck Huai and Meng prefectures, Kublai ordered him to pray for rain, and rain fell at once. On another occasion he consecrated food and cast it into the Dragon Pool. Moments later rare flowers, exotic fruits, and fine wine rose to the surface; he gathered them and presented them to the emperor, who was delighted. Near the end of the Zhiyuan era he fell out with the chief minister Sangge and pressed hard for permission to return to Tibet. When he was summoned back to court he was instead banished to Chaozhou. The vice commissioner of military affairs Yüede-shizhi was then stationed at Chaozhou. When his wife fell gravely ill, Dam-pa laid his prayer beads upon her and she recovered at once. He also told Yüede-shizhi of strange dreams and predicted the date of his own return to the capital — predictions that later came true. During the Yuanzhen era, when Haidu invaded the Tibetan frontier, Emperor Chengzong ordered prayers offered to the god Mahākāla. Victory dispatches soon followed; and when he prayed for Chengzong's recovery from illness the emperor was quickly restored to health. The court rewarded him lavishly and assigned ten officers from the imperial guard as his personal escort. When Chengzong made his northern tour, he ordered Dam-pa to precede the procession bearing a sacred image in a palanquin. Passing through Yunzhou, he told his disciples, "This region harbors malevolent spirits that may frighten the imperial procession. Keep your protective spells ready in secret." Before long a violent storm broke. Everyone was terrified, yet the imperial pavilion remained untouched. The emperor again bestowed on him a cup inlaid with green gems. He died in the summer of the seventh year of the Dade era. During the Huangqing era he was posthumously honored as Imperial Preceptor Dam-pa of Great Awakening, Universal Beneficence, and Broad Illumination.
7
其後又有必蘭納識裡者，初名只剌瓦彌的理，北庭感木魯國人。 幼熟畏兀兒及西天書，長能貫通三藏暨諸國語。 大德六年，奉旨從帝師授戒於廣寒殿，代帝出家，更賜今名。 皇慶中，命翻譯諸梵經典。 延祐間，特賜銀印，授光祿大夫。 是時諸番朝貢，表箋文字無能識者，皆令必蘭納識理譯進。 嘗有以金刻字為表進者，帝遣視之，廷中愕眙，觀所以對。 必蘭納識理隨取案上墨汁塗金葉，審其字，命左右執筆，口授表中語及使人名氏與貢物之數，書而上之。 明日，有司閱其物色，與所齎重譯之書無少差者。 眾無不服其博識，而竟莫測其何所從授，或者以為神悟云。 授開府儀同三司，仍賜三台銀印，兼領功德使司事，厚其廩餼，俾得以養母焉。 至治三年，改賜金印，特授沙津愛護持，且命為諸國引進使。 至順二年，又賜玉印，加號普覺圓明廣照弘辯三藏國師。 三年，與安西王子月魯帖木兒等謀為不軌，坐誅。 其所譯經，漢字則有《楞嚴經》，西天字則有《大乘莊嚴寶度經》、《乾陀般若經》、《大涅槃經》、《稱讚大乘功德經》，西番字則有《不思議禪觀經》，通若干卷。
Later there was also Vimuktisri, originally named Cila-wam-dili, a native of the Gammu region of Beiting. As a child he mastered Uighur and Indian scripts; as an adult he attained full command of the Tripitaka and numerous foreign languages. In the sixth year of the Dade era he received ordination from the Imperial Preceptor in the Broad Cold Hall on the emperor's behalf, taking monastic vows in the sovereign's place, and was granted his present name. During the Huangqing era he was charged with translating Sanskrit Buddhist scriptures. During the Yanyou era he received a special silver seal and was appointed Grand Master of Splendid Happiness. Whenever foreign states sent tribute, no one at court could read their memorials — all were entrusted to Vimuktisri for translation and presentation. Once a tributary state submitted a memorial inscribed in gold lettering. The emperor sent for Vimuktisri while the entire court watched in astonishment to see how he would handle it. Vimuktisri took ink from the desk, rubbed it over the gold leaf to reveal the characters, then dictated the memorial's contents — including the envoy's name and the list of tribute items — while attendants wrote it down for presentation to the throne. The next day officials checked the actual tribute goods against his translation and found not a single discrepancy. Everyone marveled at his erudition, yet no one could discover who had taught him; some concluded that his knowledge was divinely inspired. He was appointed Honorary Three Excellencies of the First Rank, given the Three Platforms silver seal, and placed in charge of the Merit Commissioner's office. His stipend was increased so that he could support his mother. In the third year of the Zhizhi era he received a gold seal, was granted the title Vinaya Protector, and was appointed commissioner for receiving foreign envoys. In the second year of the Zhishun era he received a jade seal and the added title State Preceptor of the Tripitaka, Universal Enlightenment, Perfect Illumination, and Great Eloquence. In the third year he joined Prince Yue-lu-tie-mu-er of Anxi and others in a treasonous conspiracy and was executed. Among the scriptures he translated were the Śūraṅgama Sūtra in Chinese; the Mahāyāna Sūtra of Ornamented Precious Degrees, the Gandharvajihvā Prajñā Sūtra, the Mahāparinirvāṇa Sūtra, and the Sūtra Praising Mahāyāna Merit in Sanskrit; and the Sūtra of Wondrous Contemplation Meditation in Tibetan — several dozen scrolls in all.
8
元起朔方，固已崇尚釋教。 及得西域，世祖以其地廣而險遠，民獷而好鬥，思有以因其俗而柔其人，乃郡縣土番之地，設官分職，而領之於帝師。 乃立宣政院，其為使位居第二者，必以僧為之，出帝師所辟舉，而總其政於內外者，帥臣以下，亦必僧俗並用，而軍民通攝。 於是帝師之命，與詔敕並行於西土。 百年之間，朝廷所以敬禮而尊信之者，無所不用其至。 雖帝后妃主，皆因受戒而為之膜拜。 正衙朝會，百官班列，而帝師亦或專席於坐隅。 且每帝即位之始，降詔褒護，必敕章佩監絡珠為字以賜，蓋其重之如此。 其未至而迎之，則中書大臣馳驛累百騎以往，所過供億送迎。 比至京師，則敕大府假法駕半仗，以為前導，詔省、台、院官以及百司庶府，並服銀鼠質孫。 用每歲二月八日迎佛，威儀往迓，且命禮部尚書、郎中專督迎接。 及其卒而歸葬舍利，又命百官出郭祭餞。 大德九年，專遣平章政事鐵木兒乘傳護送，賻金五百兩、銀千兩、幣帛萬匹、鈔三千錠。 皇慶二年，加至賻金五千兩、銀一萬五千兩、錦綺雜彩共一萬七千匹。 雖其昆弟子姓之往來，有司亦供億無乏。 泰定間，以帝師弟公哥亦思監將至，詔中書持羊酒郊勞； 而其兄瑣南藏卜遂尚公主，封白蘭王，賜金印，給圓符。 其弟子之號司空、司徒、國公，佩金玉印章者，前後相望。 為其徒者，怙勢恣睢，日新月盛，氣焰熏灼，延於四方，為害不可勝言。 有楊璉真加者，世祖用為江南釋教總統，發掘故宋趙氏諸陵之在錢唐、紹興者及其大臣塚墓凡一百一所； 戕殺平民四人； 受人獻美女寶物無算； 且攘奪盜取財物，計金一千七百兩、銀六千八百兩、玉帶九、玉器大小百一十有一、雜寶貝百五十有二、大珠五十兩、鈔一十一萬六千二百錠、田二萬三千畝； 私庇平民不輸公賦者二萬三千戶。 他所藏匿未露者不論也。 又至大元年，上都開元寺西僧強市民薪，民訴諸留守李璧。 璧方詢問其由，僧已率其黨持白梃突入公府，隔案引璧發，捽諸地，捶撲交下，拽之以歸，閉諸空室，久乃得脫，奔訴於朝，遇赦以免。 二年，復有僧龔柯等十八人，與諸王合兒八剌妃忽禿赤的斤爭道，拉妃墮車毆之，且有犯上等語，事聞，詔釋不問。 而宣政院臣方奏取旨：凡民毆西僧者，截其手； 詈之者，斷其舌。 時仁宗居東宮，聞之，亟奏寢其令。
From its origins on the northern steppe the Yuan dynasty had already embraced Buddhism. After conquering the western territories Kublai saw that the region was vast, remote, and perilous, its inhabitants fierce and warlike. Seeking to govern them through their own customs, he organized Tibetan lands into administrative units under officials appointed by the Imperial Preceptor. The court established the Xuanzheng Commission, whose second-ranking commissioner was always a monk nominated by the Imperial Preceptor. Regional commanders and their subordinates combined monastic and lay officials, exercising authority over both military and civilian affairs. Henceforth the Imperial Preceptor's orders carried equal weight with imperial edicts throughout the western territories. For a century the court spared no gesture of reverence and trust toward the Imperial Preceptor. Even empresses and imperial consorts received ordination from him and bowed before him in worship. At formal court audiences, while officials stood in their ranks, the Imperial Preceptor sometimes occupied a seat of honor apart from them. At the start of every new reign the court issued edicts of praise and protection, invariably ordering the Directorate of Seals to inscribe his titles in pearls for presentation — such was the esteem in which he was held. To welcome him before his arrival, a chief minister of the Central Secretariat would ride out with a hundred mounted escorts, and every post station along the route would supply provisions and attendants. Upon reaching the capital the Grand Provisionery lent half the imperial procession as his escort, and officials of the Secretariat, Censorate, Court, and all government offices wore silver-rat fur robes in his honor. Each year on the eighth day of the second month the court welcomed the Buddha with full ceremonial escort, the Minister of Rites and a director being specially assigned to oversee the reception. When he died and his relics were escorted home for burial, all officials were ordered to go beyond the city walls to offer farewell sacrifices. In the ninth year of the Dade era the court specially dispatched Grand Councillor Temür by relay post to escort the remains, with funeral gifts of five hundred taels of gold, a thousand taels of silver, ten thousand bolts of silk, and three thousand ingots of paper money. In the second year of the Huangqing era the standard was raised to five thousand taels of gold, fifteen thousand taels of silver, and seventeen thousand bolts of brocade and colored silk. Even the comings and goings of his disciples, nephews, and kinsmen were supplied with provisions at public expense. During the Taiding era, when the Imperial Preceptor's younger brother Kun-dga' ye-shes was expected, the Central Secretariat was ordered to greet him in the suburbs with sheep and wine; while his elder brother Sog-bzang-po married an imperial princess, was enfeoffed as Prince of Bailan, and received a gold seal and round tallies of authority. His disciples who held titles such as Minister of Works, Minister of Education, and State Duke, wearing gold and jade seals, formed an unbroken succession. His followers abused their power with growing arrogance day by day. Their influence blazed across the realm, and the harm they inflicted is beyond reckoning. Yang Lianzhenjia, whom Kublai appointed president of the Buddhist clergy in Jiangnan, desecrated one hundred and one tombs — including the Song imperial Zhao tombs at Qiantang and Shaoxing and the graves of Song ministers; murdered four commoners; accepted countless bribes of beautiful women and precious goods; and plundered property totaling one thousand seven hundred taels of gold, six thousand eight hundred taels of silver, nine jade belts, one hundred eleven jade vessels large and small, one hundred fifty-two miscellaneous gems and shells, fifty taels of large pearls, one hundred eleven thousand six hundred ingots of paper money, and twenty-three thousand mu of farmland; and sheltered twenty-three thousand households who evaded public taxes. To say nothing of what he concealed and was never discovered. In the first year of the Zhida era, at Shangdu's Kaiyuan Temple a Tibetan monk forcibly seized firewood from townspeople, who appealed to the resident commissioner Li Bi. While Bi was still investigating, the monk led his followers armed with clubs into the government office, seized Bi by the hair across his desk, threw him to the ground, and beat him severely. They dragged him away and locked him in a room; he eventually escaped and appealed to the capital, but received amnesty before punishment could be imposed. The following year eighteen monks led by Gong'e disputed the right of way with the consort Hutuchidijin of Prince Her-bala, pulled her from her carriage, beat her, and uttered words of lese-majesty. When the matter was reported, an edict ordered them released without punishment. Meanwhile the Xuanzheng Commission was petitioning for an edict: any commoner who struck a Tibetan monk was to have his hand cut off; anyone who cursed them was to have his tongue cut out. Crown Prince Renzong, residing in the Eastern Palace, heard of this and immediately memorialized to have the order withdrawn.
9
泰定二年，西台御史李昌言：「嘗經平涼府、靜、會、定西等州，見西番僧佩金字圓符，絡繹道途，馳騎累百，傳舍至不能容，則假館民舍，因迫逐男子，姦污女婦。 奉元一路，自正月至七月，往返者百八十五次，用馬至八百四十餘匹，較之諸王、行省之使，十多六七。 驛戶無所控訴，台察莫得誰何。 且國家之制圓符，本為邊防警報之虞，僧人何事而輒佩之？ 乞更正僧人給驛法，且令台憲得以糾察。」 不報。 必蘭納識里之誅也，有司籍之，得其人畜土田、金銀貨貝錢幣、邸舍、書畫器玩，以及婦人七寶裝具，價直巨萬萬云。
In the second year of the Taiding era, Censor Li Chang of the Western Terrace memorialized: "I have traveled through Pingliang prefecture and the prefectures of Jing, Hui, and Dingxi, and seen Tibetan monks wearing gold-letter round tallies thronging the highways in companies of a hundred mounted riders. When relay stations could not accommodate them, they commandeered private homes, driving off the men and assaulting the women. On the Fengyuan circuit alone, from the first to the seventh month, monks made one hundred eighty-five round trips using more than eight hundred forty horses — sixty to seventy percent more than the missions of princes and provincial administrations. Relay households had no recourse for complaint, and the censorate was powerless to intervene. Round tallies were originally issued for border defense and military emergencies. By what right do monks wear them at will? I beg that the regulations governing monks' use of relay service be revised, and that censorial officials be empowered to investigate and punish abuses." No response was given. When Vimuktisri was executed, officials inventoried his property: livestock, farmland, gold and silver, goods, currency, mansions, books, paintings, curios, and women's jewelry fittings — said to be worth tens of millions.
10
若歲時祝釐禱祠之常，號稱好事者，其目尤不一。 有曰鎮雷阿藍納四，華言慶贊也。 有曰亦思滿藍，華言藥師壇也。 有曰搠思串卜，華言護城也。 有曰朵兒禪，華言大施食也。 有曰朵兒只列朵四，華言美妙金剛回遮施食也。 有曰察兒哥朵四，華言回遮也。 有曰籠哥兒，華言風輪也。 有曰喒朵四，華言作施食也。 月曰出朵兒，華言出水濟六道也。 有曰黨剌朵四，華言回遮施食也。 有曰典朵兒，華言常川施食也。 有曰坐靜，有曰魯朝，華言獅子吼道場也。 有曰黑牙蠻答哥，華言黑獄帝主也。 有曰搠思江朵兒麻，華言護法神施食也。 有曰赤思古林搠，華言自受主戒也。 有曰鎮雷坐靜，有曰吃剌察坐靜，華言秘密坐靜也。 有曰斟惹，華言文殊菩薩也。 有曰古林朵四，華言至尊大黑神回遮施食也。 有曰歇白咱剌，華言大喜樂也。 有曰必思禪，華言無量壽也。 有曰睹思哥兒，華言白傘蓋咒也。 有曰收札沙剌，華言《五護陀羅尼經》也。 有曰阿昔答撒哈昔裡，華言《八千頌般若經》也。 有曰撒思納屯，華言《大理天神咒》也。 有曰闊兒魯弗卜屯，華言《大輪金剛咒》也。 有曰且八迷屯，華言《無量壽經》也。 有曰亦思羅八，華言《最勝王經》也。 有曰撒思納屯，華言《護神咒》也。 有曰南佔屯，華言《懷相金剛》也。 有曰卜魯八，華言咒法也。 又有作擦擦者，以泥作小浮屠也。 又有作答兒剛者。 其作答兒剛者，或一所二所以至七所； 作擦擦者，或十萬二十萬以至三十萬。 又嘗造浮屠二百一十有六，實以七寶珠玉，半置海畔，半置水中，以鎮海災。
The regular annual prayers and merit-making ceremonies, and those called "good works," were especially numerous in kind. One was called Zhenlei Alanasi, meaning in Chinese "celebratory praise." One was called Yisimanlan, meaning "Medicine Master altar." One was called Suosichuanbu, meaning "city protection." One was called Duo'erchan, meaning "great food offering." One was called Duo'erzhilieduosi, meaning "wondrous Vajra turning-back food offering." One was called Cha'ergeduosi, meaning "turning back." One was called Longge'er, meaning "wind wheel." One was called Zaduosi, meaning "performing food offering." Monthly there was Chuduo'er, meaning "releasing water to aid the six paths of rebirth." One was called Dangladuosi, meaning "turning-back food offering." One was called Dianduo'er, meaning "perpetual food offering." There was seated meditation; there was Luchao, meaning "Lion's Roar dharma arena." One was called Heiyamandage, meaning "Lord of the Black Hell." One was called Suosijiangduo'erma, meaning "dharma-protecting deity food offering." One was called Chisigulinsuo, meaning "self-receiving main precepts." There was Zhenlei seated meditation and Chilacha seated meditation, meaning "secret seated meditation." One was called Zhenre, meaning "Manjushri Bodhisattva." One was called Gulingduosi, meaning "Supreme Great Black Deity turning-back food offering." One was called Xiebaizhala, meaning "great bliss." One was called Bisichan, meaning "Amitābha." One was called Dusige'er, meaning "White Parasol mantra." One was called Shouzhashala, meaning the Five Protective Dhāraṇī Sūtra. One was called Axidasahaxili, meaning the Eight Thousand-Verse Prajñā Sūtra. One was called Sasinatun, meaning the Great Divine Mantra of the Li Kingdom. One was called Kuo'erlufubutun, meaning the Great Wheel Vajra Mantra. One was called Qiebamitun, meaning the Amitāyus Sūtra. One was called Yisiluoba, meaning the Sūtra of the King of Ultimate Victory. One was called Sasinatun, meaning the Protective Spirit Mantra. One was called Nazhantun, meaning the Embodied Vajra of Devotion. One was called Buluba, meaning "mantra methods." There was also the making of tsatsa, small clay stūpas. There was also the making of dagan'gang. Dagan'gang could be built at one, two, or up to seven sites; tsatsa could be made in quantities of one hundred thousand, two hundred thousand, or up to three hundred thousand. They also once built two hundred sixteen stūpas filled with the seven treasures, half placed on the seashore and half in the water to quell maritime disasters.
11
延祐四年，宣徽使會每歲內廷佛事所供，其費以斤數者，用面四十三萬九千五百、油七萬九千、酥二萬一千八百七十、蜜二萬七千三百。 自至元三十年間，醮祠佛事之目，僅百有二。 大德七年，再立功德司，遂增至五百有餘。 僧徒貪利無已，營結近侍，欺昧奏請，布施莽齋，所需非一，歲費千萬，較之大德，不知幾倍。 又每歲必因好事奏釋輕重囚徒，以為福利，雖大臣如阿里，閫帥如別沙兒等，莫不假是以逭其誅。 宣政院參議李良弼，受賕鬻官，直以帝師之言縱之。 其餘殺人之盜，作姦之徒，夤緣倖免者多。 至或取空名宣敕以為布施，而任其人，可謂濫矣。 凡此皆有關乎一代之治體者，故今備著焉。
In the fourth year of the Yanyou era the Xuanwei Commissioner tallied annual supplies for inner-court Buddhist affairs by weight: four hundred thirty-nine thousand five hundred jin of flour, seventy-nine thousand of oil, twenty-one thousand eight hundred seventy of butter, and twenty-seven thousand three hundred of honey. From the thirtieth year of the Zhiyuan era onward, the categories of Buddhist and Daoist ceremonies numbered barely one hundred and two. In the seventh year of the Dade era the Merit Commissioner's office was re-established, and the number rose to more than five hundred. Monks, insatiably greedy for profit, cultivated connections with palace attendants and secured deceptive memorials for alms and vegetarian feasts. Annual expenditure reached tens of millions — many times the cost under the Dade era. Every year they memorialized for the release of prisoners, light and heavy alike, as a meritorious act — even great ministers such as Ali and frontier commanders such as Biesha'er often used this to escape punishment. Participating Councillor Li Liangbi of the Xuanzheng Commission accepted bribes to sell offices and released offenders simply on the Imperial Preceptor's word. Murderers, thieves, and adulterers who curried favor to escape justice were legion. They even took blank edicts of bestowal and filled in names at will — a degree of license beyond all bounds. All of this bore on the governing institutions of the dynasty; therefore it is fully recorded here.
12
若夫天下寺院之領於內外宣政院，曰禪，曰教，曰律，則固各守其業，惟所謂白雲宗、白蓮宗者，亦或頗通姦利云。
Temples throughout the realm under the Xuanzheng Commission — whether Chan, Teaching, or Vinaya schools — each kept to its own discipline; only the so-called White Cloud and White Lotus sects were also said to traffic somewhat in illicit gain.
13
丘處機，登州棲霞人，自號長春子。 兒時，有相者謂其異日當為神仙宗伯。 年十九，為全真學於寧海之崑崙山，與馬鈺、譚處端、劉處玄、王處一、郝大通、孫不二同師重陽王真人。 重陽一見處機，大器之。 金、宋之季，俱遣使來召，不赴。
Qiu Chuji was a native of Qixia in Deng prefecture and styled himself Master Changchun. As a child a physiognomist told him he would one day become patriarch of the immortals. At nineteen he studied Quanzhen Daoism on Mount Kunlun in Ninghai, together with Ma Yu, Tan Chuduan, Liu Chuxuan, Wang Chuyi, Hao Datong, and Sun Bu'er, all disciples of Wang Chongyang the Perfected One. Upon first meeting Chuji, Chongyang recognized his exceptional talent. In the declining years of the Jin and Song dynasties, both courts sent envoys to summon him, but he refused to go.
14
歲己卯，太祖自乃蠻命近臣札八兒、劉仲祿持詔求之。 處機一日忽語其徒，使促裝，曰：「天使來召我，我當往。」 翌日，二人者至，處機乃與弟子十有八人同往見焉。 明年，宿留山北，先馳表謝，拳拳以止殺為勸。 又明年，趣使再至，乃發撫州，經數十國，為地萬有餘里。 蓋蹀血戰場，避寇叛域，絕糧沙漠，自崑崙歷四載而始達雪山。 常馬行深雪中，馬上舉策試之，未及積雪之半。 既見，太祖大悅，賜食、設廬帳甚飭。
In the jimao year the Founder, then campaigning against the Naiman, ordered his close attendant Zhaba'er and Liu Zhonglu to bring an edict summoning him. One day Chuji suddenly told his disciples to pack quickly, saying, "Envoys have come to summon me. I must go." The next day the two envoys arrived, and Chuji set out with eighteen disciples to meet them. The following year, while lodging north of the mountains, he sent a memorial of thanks earnestly urging the emperor to stop killing. The year after, envoys came again to urge him onward. He set out from Fuzhou and traveled through dozens of states — a journey of more than ten thousand li. He crossed blood-soaked battlefields, skirted rebel-held territories, and nearly starved in the desert; from Kunlun it took four years to reach the Snow Mountain. Often riding through snow so deep that when he raised his whip from horseback it did not reach halfway to the surface. When he met the Founder, the emperor was greatly pleased, bestowed food upon him, and set up a tent with great care.
15
太祖時方西征，日事攻戰，處機每言欲一天下者，必在乎不嗜殺人。 及問為治之方，則對以敬天愛民為本。 問長生久視之道，則告以清心寡欲為要。 太祖深契其言，曰：「天錫仙翁，以寤朕志。」 命左右書之，且以訓諸子焉。 於是錫之虎符，副以璽書，不斥其名，惟曰「神仙」。 一日雷震，太祖以問，處機對曰：「雷，天威也。 人罪莫大於不孝，不孝則不順乎天，故天威震動以警之。 似聞境內不孝者多，陛下宜明天威，以導有眾。」 太祖從之。 歲癸未，太祖大獵於東山，馬踣，處機請曰：「天道好生，陛下春秋高，數畋獵，非宜。」 太祖為罷獵者久之。 時國兵踐蹂中原，河南、北尤甚，民罹俘戮，無所逃命。 處機還燕，使其徒持牒招求於戰伐之餘，由是為人奴者得復為良，與濱死而得更生者，毋慮二三萬人。 中州人至今稱道之。
The Founder was then on western campaigns, fighting daily. Chuji repeatedly said that whoever wishes to unify the realm must begin by ceasing to delight in killing. When asked how to govern, he answered that revering Heaven and loving the people were the foundation. Asked about the path to longevity, he said that purifying the mind and reducing desires were essential. The Founder was deeply moved and said, "Heaven has sent the Immortal Elder to awaken my will." He ordered attendants to write this down and used it to instruct his sons. He then bestowed on him a tiger tally and imperial writ, addressing him only as "Immortal" without using his personal name. One day thunder crashed. The Founder asked its meaning, and Chuji replied, "Thunder is Heaven's majesty. No human crime is greater than unfilial piety. Unfilial conduct defies Heaven, and so Heaven shakes with thunder to warn the people. I hear that unfilial conduct is widespread within the realm. Your Majesty should make Heaven's majesty clear to guide the people." The Founder followed his advice. In the guiwei year the Founder held a great hunt on the Eastern Mountain. When his horse stumbled, Chuji said, "Heaven's Way cherishes life. Your Majesty is advanced in years, and frequent hunting is unfitting." The Founder accordingly refrained from hunting for a long time. At that time the armies trampled the Central Plain, and Henan and Hebei suffered most grievously. The people faced capture and slaughter with nowhere to flee. Chuji returned to Yan and sent his disciples out with documents to seek survivors in the war-ravaged lands. Those who had been enslaved were restored to free status, and those snatched from death numbered no fewer than twenty or thirty thousand. People of the Central Plain still speak of this with praise.
16
歲乙酉，熒惑犯尾，其占在燕，處機禱之，果退舍。 丁亥，又為旱禱，期以三日雨，當名瑞應，已而亦驗。 有旨改賜宮名曰長春，且遣使勞問，制若曰：「朕常念神仙，神仙毋忘朕也。」 六月，浴於東溪，越二日，天大雷雨，太液池岸北水入東湖，聲聞數里，魚鱉盡去，池遂涸，而北口高岸亦崩，處機歎曰：「山其摧乎，池其涸乎，吾將與之俱乎！」 遂卒，年八十。 其徒尹志平等世奉璽書襲掌其教，至大間加賜金印。
In the yiyou year the Sparkling Deluder invaded the Tail constellation, whose omen concerned the Yan region. Chuji prayed, and the star indeed retreated. In the dinghai year he prayed for rain during a drought, promising three days' rain as an auspicious sign — and it came to pass. An edict renamed his monastery Changchun and sent envoys to inquire after him, writing, "We constantly think of the Immortal; let the Immortal not forget us." In the sixth month, while bathing in the Eastern Stream, two days later a great thunderstorm struck. The northern waters of the Great Liquid Pool flooded into the Eastern Lake with a roar heard for several li. Fish and turtles fled, the pool dried up, and the high northern bank collapsed. Chuji sighed, "Will the mountain fall? Will the pool dry up? Must I perish with them?" He died at the age of eighty. His disciple Yin Zhiping and successors for generations received imperial writ and inherited his teaching; during the Zhida era a gold seal was additionally bestowed.
17
處機之四傳有曰祁志誠者，居雲州金閣山，道譽甚著。 丞相安童嘗過而問之，志誠告以修身治世之要。 安童感其言，故其相世祖也，以清靜忠厚為主。 及罷還第，退然若無與於世者，人以為有得於志誠之言。 其後安童復被召入相，辭，不可，遂往決於志誠。 志誠曰：「昔與子同列者何人？ 今同列者何人？」 安童悟，入見世祖，辭曰：「臣昔為宰相，年尚少，幸不失陛下事者，丞佐皆臣所師友。 今事臣者，皆進與臣俱，則臣之為政能有加於前乎！」 世祖曰：「誰為卿言是？」 對曰：「祁真人。」 世祖嘆異者久之。
Among Chuji's fourth-generation disciples was Qi Zhicheng, who lived on Mount Jinge in Yun prefecture and enjoyed a renowned reputation. Grand Councillor An Tong once visited him, and Zhicheng taught him the essentials of self-cultivation and governance. Moved by his words, when An Tong served as Kublai's chancellor he made purity, tranquility, and loyalty his guiding principles. When dismissed and returned home, he lived in retirement as if removed from worldly affairs. People believed he had gained wisdom from Zhicheng's teaching. Later An Tong was summoned back to the chancellorship. He wished to decline but could not refuse, and went to consult Zhicheng. Zhicheng asked, "In former days, who were your colleagues of equal rank? And who are your colleagues of equal rank now?" An Tong understood. He went to see Kublai and declined, saying, "When I formerly served as chancellor I was still young, and was fortunate not to fail Your Majesty's affairs because my colleagues were all my teachers and friends. Those who now serve under me were all promoted together with me. How can my governance surpass what it was before?" The emperor asked, "Who told you this is correct?" He answered, "Master Qi the Perfected One." Kublai marveled at this for a long time.
18
正一天師者，始自漢張道陵，其後四代曰盛，來居信之龍虎山。 相傳至三十六代宗演，當至元十三年，世祖已平江南，遣使召之。 至則命廷臣郊勞，待以客禮。 及見，語之曰：「昔歲己未，朕次鄂渚，嘗令王一清往訪卿父，卿父使報朕曰：後二十年天下當混一。 神仙之言驗於今矣。」 因命坐，錫宴，特賜玉芙蓉冠、組金無縫服，命主領江南道教，仍賜銀印。 十八年、二十五年再入覲。 世祖嘗命取其祖天師所傳玉印、寶劍觀之，語侍臣曰：「朝代更易已不知其幾，而天師劍印傳子若孫尚至今日，其果有神明之相矣乎！」 嗟嘆久之。 二十九年卒，子與棣嗣，為三十七代，襲掌江南道教。 三十一年入覲，卒於京師。 元貞元年，弟與材嗣，為三十八代，襲掌道教。 時潮囓鹽官、海鹽兩州，為患特甚，與材以術治之。 一夕大雷電以震，明日見有物魚首龜形者磔於水裔，潮患遂息。 大德五年，召見於上都幄殿。 八年，授正一教主，主領三山符籙。 武宗即位，來覲，特授金紫光祿大夫，封留國公，錫金印。 仁宗即位，特賜寶冠、組織文金之服。 延祐三年卒。 四年，子嗣成嗣，為三十九代，襲領江南道教，主領三山符籙如故。
The Zhengyi Heavenly Master lineage began with Zhang Daoling of the Han dynasty. After four generations the family surname became Sheng, and they settled at Dragon-Tiger Mountain in Xin prefecture. The line descended to the thirty-sixth generation, Zhang Zongyan. In the thirteenth year of the Zhiyuan era, after Kublai had pacified the south, he sent envoys to summon him. Upon his arrival the court ordered officials to greet him in the suburbs and received him with the honors due a guest. When they met, the emperor said, "In the jiwei year I was stationed at Ezhou and sent Wang Yiqing to visit your father. Your father sent word that within twenty years the realm would be unified. The immortal's prophecy has been fulfilled today." He was seated and feasted, presented with a jade hibiscus crown and seamless gold-thread robe, appointed to head Daoism in Jiangnan, and given a silver seal. He returned to court in the eighteenth and twenty-fifth years. Kublai once ordered the jade seal and precious sword handed down from the founding Heavenly Master brought for inspection and told his ministers, "Dynasties have changed countless times, yet the Heavenly Master's sword and seal have passed from father to son down to this day. Can there truly be divine power in them? He sighed in wonder for a long time. He died in the twenty-ninth year. His son Yudi succeeded him as the thirty-seventh generation and inherited leadership of Jiangnan Daoism. He came to court in the thirty-first year and died in the capital. In the first year of the Yuanzhen era his younger brother Yucai succeeded as the thirty-eighth generation and inherited leadership of the Daoist clergy. At that time tidal flooding ravaged Yan'guan and Haiyan prefectures with particular severity, and Yucai treated it with ritual methods. One night a great thunderstorm struck. The next day a creature with a fish's head and tortoise's body was found dismembered on the shore, and the tidal flooding ceased. In the fifth year of the Dade era he was summoned to audience at Shangdu. In the eighth year he was appointed Lord of the Zhengyi Teaching and placed in charge of the talismans of the Three Mountains. When Emperor Wuzong took the throne, Yucai came to court and was appointed Grand Master of Splendid Happiness with Golden Purple, enfeoffed as Duke of Liu, and given a gold seal. When Emperor Renzong took the throne, he received a precious crown and gold-thread ceremonial robe. He died in the third year of the Yanyou era. The following year his son Sicheng succeeded as the thirty-ninth generation, inheriting leadership of Jiangnan Daoism and the Three Mountains talismans as before.
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其徒張留孫者，字師漢，信州貴溪人。 少時入龍虎山為道士，有道人相之曰：「神仙宰相也。」 至元十三年，從天師張宗演入朝，世祖與語，稱旨，遂留侍闕下。 世祖嘗親祠幄殿，皇太子侍。 忽風雨暴至，眾駭懼，留孫禱之立止。 又嘗次日月山，昭睿順聖皇后得疾危甚，亟召留孫請禱。 既而後夢有硃衣長髯，從甲士，導硃輦白獸行草間者。 覺而異之，以問留孫，對曰：「甲士導輦獸者，臣所佩法籙中將吏也； 硃衣長髯者，漢祖天師也； 行草間者，春時也。 殿下之疾，其及春而瘳乎！」 後命取所事畫像以進，視之果夢中所見者。 帝后大悅，即命留孫為天師，留孫固辭不敢當，乃號之上卿，命尚方鑄寶劍以賜，建崇真宮於兩京，俾留孫居之，專掌祠事。 十五年，授玄教宗師，錫銀印。 又特任其父信州路治中，尋复升江東道同知宣慰司事。 是時天下大定，世祖思與民休息，留孫待詔尚方，因論黃老治道貴清淨、聖人在宥天下之旨，深契主衷。 及將以完澤為相，命留孫筮之，得《同人》之《豫》，留孫進曰：「'《同人》，柔得位而應乎乾'，君臣之合也； '《豫》，利建侯'，命相之事也。 何吉如之，願陛下勿疑。」 及拜完澤，天下果以為得賢相。 大德中，加號玄教大宗師，同知集賢院道教事，且追封其三代皆魏國公，官階品俱第一。 武宗立，召見，賜坐，升大真人，知集賢院，位大學士上。 尋又加特進。 進講老子推明謙讓之道。 及仁宗即位，猶恆誦其言，且諭近臣曰：「累朝舊德，僅餘張上卿爾。」 進開府儀同三司，加號輔成贊化保運玄教大宗師，刻玉為玄教大宗師印以賜。 至治元年十二月卒，年七十四。 天曆元年，追贈道祖神德真君。 其徒吳全節嗣。
Among his disciples was Zhang Liusun, styled Shihan, a native of Guixi in Xin prefecture. As a youth he became a Daoist priest on Dragon-Tiger Mountain. A fellow priest read his features and declared, "He will be both immortal and chancellor." In the thirteenth year of the Zhiyuan era he accompanied Heavenly Master Zhang Zongyan to court. Kublai spoke with him, was pleased, and retained him at the palace. Kublai once performed sacrifice at the curtained hall with the crown prince in attendance. A violent storm suddenly broke. Everyone was terrified, but Liusun prayed and it stopped at once. On another occasion, while encamped at Sun-Moon Mountain, Empress Zhaorui Shunsheng fell gravely ill and urgently summoned Liusun to pray for her. The empress then dreamed of a man in red robes with a long beard, followed by armored soldiers guiding a red carriage drawn by a white beast through the grass. Awakening, she found it strange and asked Liusun. He replied, "The armored soldiers guiding the carriage and beast are the generals and officers in the talisman registers I wear. The man in red robes with a long beard is the founding Heavenly Master of the Han. Walking through the grass signifies the season of spring. Your Highness's illness should recover by spring! She later ordered the portrait he venerated brought forth — and it was indeed what she had seen in the dream. The emperor and empress were delighted and offered to make Liusun Heavenly Master. He firmly declined, and was instead styled Supreme Minister. The Imperial Workshop cast a precious sword for him, and Chongzhen Palaces were built in both capitals for him to reside in and oversee sacrificial affairs. In the fifteenth year he was appointed Patriarch of the Xuan Teaching and given a silver seal. His father was specially appointed administrative vice-commissioner of Xin circuit and soon promoted to associate commissioner of the Jiangdong Pacification Commission. The realm was now largely pacified, and Kublai wished to let the people rest. Liusun attended at court and expounded how the governance of Huang-Lao values purity and tranquility and how the sage leaves the realm in repose — teachings that deeply matched the emperor's intent. When Kublai was about to appoint Wanze as chancellor, he ordered Liusun to divine. The hexagram was Tongren changing to Yu. Liusun said, "'Tongren: the yielding obtains position and responds to Qian' — this signifies the union of ruler and minister. Yu: favorable to establishing lords' — this concerns appointing a chancellor. What could be more auspicious? I beg Your Majesty not to hesitate. When Wanze was appointed, the realm indeed regarded it as the choice of a worthy chancellor. During the Dade era he received the added title Great Patriarch of the Xuan Teaching and was made associate commissioner of the Hall of Worthies for Daoist affairs. His three generations of ancestors were posthumously enfeoffed as Dukes of Wei with first-grade ranks. When Wuzong took the throne, Liusun was summoned, granted a seat, promoted to Great Perfected One, made director of the Hall of Worthies, and ranked above the grand academicians. He was soon given the additional rank of Special Advancement. He lectured on Laozi, expounding the way of humility and yielding. When Renzong took the throne he still often quoted Liusun's teachings and told his close ministers, "Of the accumulated virtue of successive reigns, only Supreme Minister Zhang remains. He was promoted to Honorary Three Excellencies of the First Rank and given the added title Great Patriarch of the Xuan Teaching, Assisting Completion and Praising Transformation. A jade seal was carved and bestowed upon him. He died in the twelfth month of the first year of the Zhizhi era at the age of seventy-four. In the first year of the Tianli era he was posthumously honored as Perfected Lord of the Dao Ancestor's Divine Virtue. His disciple Wu Quanjie succeeded him.
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全節字成季，饒州安仁人。 年十三學道於龍虎山。 至元二十四年至京師，從留孫見世祖。 三十一年，成宗至自朔方，召見，賜古雕玉蟠螭環一，敕每歲侍從行幸，所司給廬帳、車馬、衣服、廩餼，著為令。 大德十一年，授玄教嗣師，錫銀印，視二品。 至大元年，賜七寶金冠、織金文之服。 三年，贈其祖昭文館大學士，封其父司徒、饒國公，母饒國太夫人，名其所居之鄉曰榮祿，裡曰具慶。 至治元年，留孫卒。 二年，制授特進、上卿、玄教大宗師、崇文弘道玄德真人、總攝江淮荊襄等處道教、知集賢院道教事，玉印一、銀印二並授之。 全節嘗代祀岳瀆還，成宗問曰：「卿所過郡縣，有善治民者乎？」 對曰：「臣過洛陽，太守盧摯平易無為，而民以安靖。」 成宗曰：「吾憶其人。」 即日召拜集賢學士。 成宗崩，仁宗至自懷孟，有狂士以危言訐翰林學士閻复者，事叵測。 全節力為言於李孟，孟以聞，仁宗意解，復告老而去。 當時以為朝廷得敬大臣體，而不以口語傷賢者，全節蓋有力焉。 全節雅好結士大夫，無所不傾其交，長者尤見親而敬，推轂善類，唯恐不盡其力。 至於振窮周急，又未嘗以恩怨異其心，當時以為頗有俠氣云。 全節卒，年八十有二，其徒夏文泳嗣。
Quanjie, styled Chengji, was a native of Anren in Rao prefecture. At thirteen he began studying the Way on Dragon-Tiger Mountain. In the twenty-fourth year of the Zhiyuan era he came to the capital and, accompanying Liusun, met Kublai. In the thirty-first year, when Chengzong returned from the north, Quanjie was summoned and given an ancient carved jade ring with coiled dragons. He was ordered to accompany the emperor on annual tours, with tents, horses, clothing, and provisions supplied by regulation. In the eleventh year of the Dade era he was appointed Successor Master of the Xuan Teaching, given a silver seal, and treated as second rank. In the first year of the Zhida era he received a seven-treasure gold crown and gold-thread ceremonial robe. In the third year his grandfather was posthumously made Grand Academician of the Zhaowen Hall; his father was enfeoffed as Minister of Education and Duke of Rao; his mother as Grand Lady of Rao; his home village was named Ronglu and his hamlet Jiqing. Liusun died in the first year of the Zhizhi era. The following year he was appointed Special Advancement, Supreme Minister, Great Patriarch of the Xuan Teaching, and Perfected One of Honoring Culture and Expanding the Way, placed in charge of Daoism throughout Jianghuai, Jingxiang, and other regions, and made director of the Hall of Worthies for Daoist affairs, with one jade seal and two silver seals. Once, returning from substituting in sacrifice to the mountains and rivers, Chengzong asked him, "Among the prefectures and counties you passed through, did you find any who govern the people well?" He answered, "I passed through Luoyang. The prefect Lu Zhi governs with plain ease and non-action, yet the people are peaceful and settled." Chengzong said, "I remember that man." That same day Lu Zhi was summoned and appointed Academician of the Hall of Worthies. When Chengzong died and Renzong arrived from Huai-Meng, a madman denounced Hanlin Academician Yan Fu with alarming words, and the affair's outcome was uncertain. Quanjie spoke earnestly on Yan Fu's behalf to Li Meng, who reported it to Renzong. The emperor's anger eased, and Yan Fu retired and departed. At the time people credited the court with showing proper respect for great ministers and not harming the worthy on loose charges — in which Quanjie had played a significant part. Quanjie delighted in befriending scholar-officials and gave his friendship unstintingly. He was especially intimate with and respectful toward elders, promoting worthy men and exhausting every effort on their behalf. In relieving the poor and aiding those in distress he never let personal favor or resentment sway him. At the time he was regarded as possessing a chivalrous spirit. Quanjie died at the age of eighty-two. His disciple Xia Wenyong succeeded him.
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真大道教者，始自金季，道士劉德仁之所立也。 其教以苦節危行為要，而不妄取於人、不苟侈於己者也。 五傳而至酈希成，居燕城天寶宮，見知憲宗，始名其教曰真大道，授希成太玄真人，領教事，內出冠服以賜； 仍給紫衣三十襲，賜其從者。 至元五年，世祖命其徒孫德福統轄諸路真大道，錫銅章。 二十年，改賜銀印二。 又三傳而至張清志，其教益盛，授演教大宗師、凝神衝妙玄應真人。 清志事親孝，尤耐辛苦，制行堅峻。 東海珠、牢山舊多虎，清志往結茅居之，虎皆避徙，然頗為人害。 清志曰：「是吾奪其所也！」 遂去之。 後居臨汾，地大震，城郭邑屋摧壓，死者不可勝計，獨清誌所居裂為二，無少損焉。 乃遍巡木石間，聽呻吟聲，救活者甚眾。 朝廷重其名，給驛致之掌教事。 清志舍傳徒步至京師，深居簡出，人或不識其面。 貴人達官來見，率告病，伏臥內不起。 至於道德縉紳先生，則納屣杖屨求見，不以為難。 時人高其風，至畫為圖以相傳焉。
The True Great Way teaching was founded during the Jin dynasty by the Daoist priest Liu Deren. Its teaching emphasized austere discipline and rigorous conduct, taking nothing recklessly from others and indulging nothing in oneself. After five generations the line reached Li Xicheng, who lived at the Tianbao Palace in Yan. Emperor Xianzong took notice of him, named the teaching the True Great Way, appointed Xicheng Perfected One of the Great Mystery to head it, and bestowed court caps and robes; and gave thirty purple robes for his followers. In the fifth year of the Zhiyuan era Kublai ordered his disciple Sun Defu to oversee the True Great Way in all circuits and bestowed a bronze seal. In the twentieth year he received two silver seals in place of the bronze one. Three generations later the line reached Zhang Qingzhi, under whom the teaching flourished further. He was appointed Great Patriarch of the Expounding Teaching and Perfected One of Concentrating Spirit and Piercing Mystery. Qingzhi was filial toward his parents, exceptionally enduring of hardship, and sternly disciplined in conduct. East of the sea at Zhuhai and Mount Lao tigers were once numerous. Qingzhi built a thatched hut and lived there; the tigers all fled, yet they still harmed people elsewhere. Qingzhi said, "I have seized their dwelling place! So he departed. Later he lived at Linfen. A great earthquake struck, crushing cities and towns beyond count. Only Qingzhi's dwelling split in two without the slightest damage. He searched everywhere among the rubble, listening for groans, and saved many lives. The court valued his reputation and sent relay horses to bring him to the capital to head the teaching. Qingzhi abandoned the relay posts and walked to the capital on foot. He lived in seclusion and rarely went out, so that some did not know his face. When nobles and high officials came to visit, he invariably pleaded illness and would not rise from his bed. But for cultivated gentlemen of learning and virtue he would put on his shoes and take his staff to visit them without hesitation. Contemporaries admired his character, and paintings of him were passed down.
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太一教者，始金天眷中道士蕭抱珍，傳太一三元法籙之術，因名其教曰太一。 四傳而至蕭輔道。 世祖在潛邸聞其名，命史天澤召至和林，賜對稱旨，留居宮邸。 以老，請授弟子李居壽掌其教事。 至元十一年，建太一宮於兩京，命居壽居之，領祠事，且禋祀六丁，以繼太保劉秉忠之術。 十三年，賜太一掌教宗師印。 十六年十月辛丑，月直元辰，敕居壽祠醮，奏赤章於天，凡五晝夜。 事畢，居壽請間曰：「皇太子春秋鼎盛，宜參預國政。」 且又因典瑞董文忠以為言，世祖喜曰：「行將及之。」 其後詔太子參決朝政，庶事皆先啟後聞者，蓋居壽為之先也。
The Supreme Unity teaching was founded by the Daoist priest Xiao Baozhen during the Jintianjuan era of the Jin dynasty, who transmitted the arts of the Supreme Unity Three Origins talismans and named the teaching accordingly. After four generations the line reached Xiao Fudao. Kublai, while still at his princely residence, heard of him and ordered Shi Tianze to summon him to Helin. An audience found his words pleasing, and he was retained at the palace. On account of age he asked that his disciple Li Jushou take charge of the teaching. In the eleventh year of the Zhiyuan era Supreme Unity Palaces were built in both capitals. Jushou was placed in residence to head sacrificial affairs and perform suburban rites to the Six Ding, continuing the arts of Grand Guardian Liu Bingzhong. In the thirteenth year he received the seal of Supreme Unity Patriarch in Charge of Teaching. On the xinchou day of the tenth month of the sixteenth year, when the moon aligned with the primordial spirit, Jushou was ordered to perform temple rites and present red memorials to Heaven for five days and nights. When the rites were concluded, Jushou requested a private audience and said, "The crown prince is in the prime of life and ought to participate in state affairs." He also spoke through Court Regalia Officer Dong Wenzong. Kublai was pleased and said, "It shall soon be done." Thereafter an edict ordered the crown prince to participate in deciding government affairs, with all routine matters reported to him first — Jushou had been the initiator of this.