《庐山太平兴国官采访真君事实》

According to what the envoy said at the time, five hundred years later blessings would reach the people. By the calendar, nearly five hundred years have now passed since the Xinwei year of the Kaiyuan era. Emperor Yuanzong built a shrine to the envoy and offered sacrifices there, bringing the envoy’s title to prominence. The emperors of successive Song dynasties continued to honor him: Emperor Shenzong devoutly bestowed a sacred title, and Emperor Huizong later added a precious investiture. The envoy’s divine rank grew more exalted, the rites of state sacrifice more splendid, and the reverence shown to him more complete. Various auspicious and wondrous signs followed, appearing as inseparably as a shadow and answering as promptly as an echo. Perhaps this is just what one would expect.

When Yiwen arrived in Jiujiang, Prefect Hu Fang, a senior official, was governing the region through quietude, and the people and spirits alike lived in harmony. In the spring of the Jiaxu year, Hu Fang restored the old sacrificial rites and appointed Yiwen to oversee the ceremonies at the Taiping Xingguo Palace. After the rites were complete, Yiwen toured the mountains and rivers. He saw lofty, imposing peaks layered one upon another, beyond description. This was truly a place suited to be the chosen dwelling of the High Perfected, a Daoist honorific for exalted immortals.

At the palace lived a Daoist priest named Xiang Shang, who cultivated quietude, held himself to strict discipline, and was eager to spread the teachings of the Dao. Since the accounts of the envoy’s manifestations and spiritual guidance had gradually faded from memory and were not widely known, Shang asked Yiwen to compile and organize them. Yiwen did not dare refuse on the grounds of his limited learning, and has respectfully set down the relevant accounts below.

Preface respectfully written at the Zhongyuan Festival of the twenty-fourth year of the Shaoxing era by Ye Yiwen, Left Court Gentleman for Service, concurrent Administrator of Military and Civil Affairs in Jiangzhou, also overseeing agricultural encouragement and military farming in the region, and recipient of the crimson fish-bag insignia.

Accounts of the Perfected Lord Investigated at Mount Lu’s Taiping Xingguo Palace, Volume One

Category: The Origin of the Division of the True One

Inquiry into the Origins

According to the Scripture of the Correct Methods of the Three Heavens of the Most High, the True King of the Nine Heavens and the Heavenly King of Primordial Beginning were both born before the first dark Qi (vital energy) took shape. At that time, the light of heaven had not yet appeared, and Qi had gathered without yet separating into clear and turbid forms. Heaven and earth were in a state of undifferentiated emptiness, vast and shadowy. Only after more than seven thousand kalpas—an immensely long span of time—did the radiance of Primordial Beginning begin to divide, giving rise to the nine kinds of dark Qi. The two were separated by ninety-nine thousand nine hundred and ninety years. Lord Qingtong explained that years had not yet been conceived at that time; after the nine dark Qis appeared, they were separated from one another by ninety-nine thousand nine hundred and ninety li. Clear Qi rose and became bright, while turbid Qi descended and spread below. The True King of the Nine Heavens and the Heavenly King of Primordial Beginning received their endowment from natural Qi, and for this reason they are called the “Nine Heavens.”

The Lord of Life of the Nine Heavens is the true god who governs the lives of all things; the Elder of the Nine Heavens is the patriarch of the immortals and perfected beings; and the Envoy of the Nine Heavens is a revered deity who oversees and commands the myriad spirits. He patrols the Three Realms—the different domains of heaven, earth, and humanity—and administers rewards for good and punishments for evil. The Book of the Primordial Mound of True Perfection of the Phoenix Qi of the Nine Heavens also says that the Elder of the Most High once bestowed a charge upon the lords of the Five Sacred Mountains, enabling them to dispel calamities. It further states that the True King of the Nine Heavens can subdue the gods and command the myriad spirits.

The Record of the True Image Manifested at Nan Tang says that the True Lord Envoy had five titles: True King of the Nine Heavens, Emperor of the Vermilion Mound, Perfected Man of Fire Refinement, True Lord of the Southern Heights, and Envoy of Inspection of the Nine Heavens. The Emperor bestowed upon him splendid robes and a headdress, along with many seals, golden registers, and treasured swords. With these, he commanded the Heavenly Emperor, the spirits of the Five Directions, the celestial troops and generals, and the deities of the Five Emperors, Three Offices, Four Seas, Five Sacred Mountains, and Four Waterways. White cranes and lions accompanied and guarded him; Azure Dragons and White Tigers protected him; the Six Ding and Six Jia stood in formation at his sides; and immortal maidens and perfected beings of the various streams performed music. The Great Emperor of Fusang, the Divine King of Yanggu, and the Perfected Man of Taiji served as his attendants.

The scripture also says that this envoy bore different titles in different eras. During the Three Sovereigns period, he was called the Envoy of the Nine Dragons, the Envoy of the Nine Capitals, and the Envoy of the Primordial Capital. In the time of the Yellow Emperor, he was called the Envoy of True Origin; in the time of Yao, the Envoy of Great Clarity; in the time of Shun, the Envoy of the Nine Doubts; and in the time of the Great Yu, the Envoy of Primordial Yi and the Cangshui River, helping Yu to bring the floods under control. In the time of King Mu of Zhou, he was called the Envoy of Celestial Spirit; and during the reign of Emperor Xuanzong of Tang, he was called the Envoy of Inspection of the Nine Heavens.

The Nine Heavens lie above the thirty-two heavens. They govern the vast expanse of heaven and earth and all living beings, and correspond to China’s Nine Palaces, Nine Provinces, divisions of the Nine Stars, and the number of Taiyi. On this basis, they determine calamities and blessings. Whenever kalpas of various magnitudes, or the calamities of Yangjiu and Bai Liu, descend upon different regions, the corresponding Heavenly Emperors and spirit officials are responsible for governing them. The myriad things generated between heaven and earth are beyond counting. The sun, moon, and stars shine upon the kingdoms of the world, the Nine Provinces and Eight Directions, and the worlds of the Ten Directions; they also bear upon the lifespan, blessings, allotted fate, and social rank of heavenly beings and all living creatures.

The one who guards the source of generation and transformation is the Venerable Emperor of the Most High, True Origin, Primordial Ultimate, and Great Dao. The Lord Lao of the Most High dwells on high in the Nine Heavens, yet manifests his true transformation in the world below. Therefore, he commanded the True King of the Nine Heavens to accept the summons of the Emperor of the Vermilion Mound and serve as an envoy. The scripture says that the envoy possesses the majestic virtue of the Three Pure Ones’ laws and ranks just below the Heavenly Emperor. He holds the authority to patrol and investigate, and accounts of his efficacious responses and spiritual manifestations are also recorded. From this, we can understand that the True King of the Nine Heavens is a revered deity of the celestial realm: he manifests perfected spirits, guards grotto heavens and blessed lands, protects states and their people, embodies the compassion of the Void Emperor, and carries out instruction on Heaven’s behalf. Successive dynasties honored him, scholars and officials revered him according to ritual, and the people looked up to him. His efficacy is confirmed by clear signs and should not be equated with ordinary sacrifices that depart from the true Way.

On the night of the fifteenth day of the second month in the nineteenth year of the Kaiyuan era (731), during the reign of Emperor Xuanzong of the Tang, he was sleeping in the Hall of Sacred Talismans when he dreamed of a divine being accompanied by a grand procession. The being said to the emperor, “I am an envoy of the Nine Heavens, sent by the Jade Emperor of Primordial Unity and Perfect Truth and by the Supreme Lord Lao to inspect the Nine Heavens and Nine Earths, the Three Realms and Ten Directions, the myriad nations and nine provinces, and the inner and outer regions of the eight directions. I assess the lifespans, blessings, emoluments, transgressions, and rewards of heavenly beings and all living creatures, and establish a central office for conducting inquiries. The Perfect Lord of Fate of the Nine Heavens has established his seat of governance on Mount Qian in Shuzhou; the Perfect Lord of the Elder of the Nine Heavens has established his on Mount Qingcheng in Shu Commandery. I will now establish mine on Mount Lu in Jiangzhou. If shrines for purification rites are built on these three mountains, their blessings will continue to benefit all living creatures even five hundred years from now.” After speaking, the emperor awoke.

The next day, Xuanzong told his ministers about the dream. The chancellor Zhang Yue replied, “Your Majesty dreamed this in spring; perhaps the matter is not yet certain.” Xuanzong then set up an altar, burned incense, and prayed with sincere devotion. Before long, celestial cranes and a divine procession appeared among the clouds in formation before the Hanyuan Hall. The envoy rode in a chariot drawn by a green dragon, his appearance graceful and pure, auspicious and solemn. The emperor bowed reverently, and the envoy extended his left hand in greeting. Then five hundred numinous officials, the Water Emperor of the Nine Rivers, the Perfected Ones of the Twelve Streams, and twenty-four Perfected Ones of Highest Clarity appeared, their procession arranged in orderly ranks. All the officials witnessed this. Xuanzong therefore issued an edict commissioning Wu Daozi to paint their images. He also ordered Zhang Fengguo, a palace attendant, and the ritual master Zhang Pinggong to take the images to Jiangzhou, and directed the prefect Dugu Zheng and county magistrate Wei Chang to build a shrine at the southern foot of Mount Lu.

This palace stands on an auspicious site personally chosen by the Perfected Lord, at the northwest corner of Mount Lu. According to legend, Emperor Xuanzong of Tang sent people to search for a fine mountain-and-water setting for a palace, but they could not settle on a location. A family surnamed Chen lived on a level stretch of land nearby. One day, a Daoist came to their door and said, “This place is suitable for a temple to the Divine Envoy. Why not give up the land? In return, you will receive the protection of the spirits.” The head of the Chen family replied, “I am willing, but my family is poor, and for now we cannot afford to move.” The Daoist said, “I will move you, at no cost. After you die, you will become the local earth deity.” With that, he left. The Chen family was astonished. That night, wind and thunder raged. By dawn, the family had been moved to higher ground south of the mountain. Today, beside the palace, stands a shrine to the local earth deity, worshipped by local people and renowned for its efficacious responses. The Chen clan of Yimen in Yangxin are descendants of this family.

The palace site faces Shengzhi Peak, with Heng Mountain extending alongside it. In fengshui terms, the Xun direction is the position of the Heavenly Healer; the mountain range stretches from the Gen direction to the Zhen direction, forming the auspicious configuration of the Greedy Wolf star. “The Jade Rabbit gives birth to black” is also a fengshui expression. The Heavenly Healer position governs the saving of lives, while the Life-Giving position nourishes all things. Daoism regards the revival of the dead as a spiritual accomplishment, and takes rescuing people and aiding all things as a form of cultivation. The Perfected Lord’s residence here accords with these meanings.

The palace faces the Yi direction and sits toward Xin, in accordance with what is called the “Heavenly Heart” orientation. The mountains on either side wind around like the Azure Dragon and White Tiger, embracing one another in twelve encircling folds corresponding to the Twelve Earthly Branches. The main stream enters from the Xun direction, flows toward Qian, then curves back to Kun. A smaller brook rises at Shengzhi Peak, runs past the Wu and Wei directions, and joins the main stream. Water circulates continuously from all sides, and the streams never dry up in either winter or summer.

The hill in front of the palace is called “Fish Swimming Upstream.” Its solitary peak rises high, as if paying homage to the palace. Farther away, the outer range extends from Ruichang County to the two prefectures of Xin and Huang. For hundreds of miles, layer upon layer of peaks encircle the site like a protective screen. Rivers and lakes lie among them, seeming also to cup their hands in salute to the palace.

Shengzhi Peak towers above the surrounding summits, encircled by thousands of peaks and ridges that appear to stand guard. To the south lie Tiger Creek Blessed Land, the Daoist sanctuary of Perfected Kang, and the well where Elder Ge the Immortal refined elixirs. To the north are the Grotto-Heaven of Chanting Truth and the remains of the place where Perfected Lord Dong planted hao and later ascended to Heaven. Behind the palace are also the sites where Immortal Lü and Nie Yaolu refined elixirs. The palace rests against Five Elders Peak, while blue-green mountains rise like jade disks, arrayed in a ring beyond it. Surely it is no coincidence that immortals dwell in such a place.

In response to the truth

At first, Yuanzong dreamed that a messenger told him, “The timber for building the shrine is already at the site; it only needs to be prepared.” Later, a palace messenger came to the foot of Shengzhi Peak and found the place where the shrine was to be built. A ridge extended from another mountain there, its undulating terrain stretching far into the distance, as if ten thousand horses were surging downhill. The foundations had barely been laid when tens of thousands of great logs came floating down the river—there were as many as the builders needed. Once work began, divine light often shone as brightly as daylight, and the craftsmen labored without tiring. The shrine was completed in about a month.

The palace messenger later dreamed again, and a divine being told him, “Powder, white clay, red and green pigments are all here; there is no need to seek them elsewhere. Dig north of the shrine, and you will find all five colors.” Some say that these materials had once been intended for a palace that King Bu of Jiujiang planned to build. They were later buried by the water’s edge precisely so they would be waiting for this day. How marvelous!

The covered walkway on the shrine’s west side was built above a vast mountain ravine, and the roar of rushing water could be heard from underground. The shrine was called the Temple of the Nine Heavens’ Envoy, and Yuanzong personally inscribed the six characters “Hall of the Nine Heavens’ Envoy.” In the second year of Shengyuan under the Southern Tang, the temple was converted into Tongyuan Prefecture. Today, there is still a market at the foot of the mountain called Fuzheng Market.

In the second year of Taiping Xingguo, Emperor Taizong renamed the temple the Taiping Xingguo Abbey. In the sixth year of Xuanhe, Emperor Huizong personally issued an edict changing “Abbey” to “Palace.”

A summary of Record of Auspicious Manifestations, written by Pan Guan, county commandant of Pengze, says that five numinous signs appeared when the shrine was first built. The first was this: although there was no rain or wind, the water suddenly rose, washing away the ground beside the ravine; then it returned to its former level. The second was that materials such as powder, white clay, and red and green pigments emerged from caves and cliffs for use in building the palace and abbey.

Pan Guan, magistrate of Pengze County, briefly recorded in the Record of Auspicious Signs that five extraordinary events occurred when the shrine was first built.

First, though there was neither rain nor wind, the water suddenly rose and lifted the curtains used in the offerings. Once the curtains had drifted close to the mountainside, the water returned to its former level.

Second, cinnabar and pigments mingled in color, and caves appeared in the cliff face as though formed naturally. Those who secretly sought to take from them would lose their way. But anyone taking what was needed for the shrine could obtain it without difficulty.

Third, on the night before the offering, winds rose and clouds gathered throughout the night. People burned incense and prayed, and before long the clouds dispersed and the wind died down. On the day of the offering, the sky was clear, the hour auspicious, and distant immortal lamps shone in the distance.

Fourth, amid the waves at Pengli Ferry, near Lake Poyang, hundreds of people would often ask the boatmen to ferry them across, saying, “I am going to Mount Lu to pay my respects at the Messenger Shrine. Please take me across, and I will pay the fare.” After crossing, each person left five coins behind. When the boatmen checked them the next day, the coins had turned into paper money. From this, one could see that ghosts and spirits had come from afar to pay their respects, revealing themselves to the world through this auspicious sign.

Fifth, images of the Messenger’s attendants were carved or molded in the shrine, including dragons, lords, and tiger officials, depicted as though they were driving people onward. Some were made of clay, others carved from wood. After they were placed in the shrine, several images suddenly began to stream with sweat, droplets soaking their faces. It was said that these were divine images in the service of immortal spirits. Their sweating was attested in the records, making it seem as though there were no distinction between humans and spirits.

These five events were extraordinary occurrences rarely heard of in earlier times. They were therefore inscribed on stone and passed down to later generations.

Halls and Images

Hall of the True Lord Who, as Heaven’s Ninth Inspector, Responds to the Origin and Safeguards Good Fortune: The divine images in the hall once appeared to sweat. The supporting records of their examination are complete, making it seem as though there were no distinction between humans and spirits. These five events were rarely heard of in earlier times, so they were inscribed on stone and passed down to later generations.

The Hall of the True Lord Who Responds to Prayers of the Nine Heavens and Preserves the Mandate of Heaven was inscribed in the Shenzong Emperor’s own hand, but was later destroyed by war. The plaque now hanging over the hall was respectfully written by Wang Guan. Inside, a statue of the True Lord Who Responds to Prayers stands at the center, flanked by two Golden Youths, two Jade Maidens, and two Divine Generals on either side. Six Ding and six Jia deities are also enshrined there. The walls on the hall’s inner sides are painted with the twenty-four perfected beings of Shangqing Taiwei. On the outer walls, the left side depicts the perfected beings of the Twelve Streams, while the right shows the Water Emperors of the Nine Rivers and the Kings of the Three Rivers. All these images follow designs attributed to Wu Daozi. Their forms are archaic and unusual, yet full of life and spirit.

In front of the hall, a defense shrine stands on the left and a Dharma-protection shrine on the right. Below the pavilion are statues of the General of the Post-Road Dragon and the Golden Tiger. The wing on the hall’s left enshrines the Three Officials, while the right wing enshrines the Four Sagely True Lords. A Daoist Canon, a collection of Daoist scriptures, is kept on the left side of the main corridor beneath a plaque reading “Jade Chapters and Precious Chamber,” inscribed by Zhang Xiaoxiang. The collection comprises 528 cases and 5,287 scrolls. Another 99 cases, donated by the Prince of Yanghe, were sealed by imperial order and never distributed. Nearby is a Celestial Master Hall, whose plaque reads “Hall of Orthodox Unity.”

In the tenth month of the twenty-eighth year of the Shaoxing reign, Emperor Gaozong issued a special decree to build a great hall behind the Hall of the True Lord Who Responds to Prayers. It was dedicated to the emperor’s portrait and the image of his natal deity, and named the Hall of Blessings. To its right is the Hall of the True Lord of Compassionate Relief at Zhangzhou and Quanzhou; to its left is the Hall of the Dragon King of Auspicious Waters at the Three Mountain Ravines. The decree conferring additional titles in the fourth year of the Jiatai reign is recorded below. In the fifth year of the Shaoding reign, the Pavilion of the Three Pure Ones was completed, with imperial seats for the Nine Sovereigns inside. The tower on the left enshrines the True Lord, the Elder of the Nine Heavens; the tower on the right enshrines Emperor Xuanzong of the Tang. In the twelfth month of the fourth year of the Jiaxi reign, Emperor Lizong bestowed his calligraphy of the three characters “Pavilion of the Three Pure Ones.”

The long corridor has twenty-five bays on each side. The left wall depicts the True Lord Who Responds to Prayers manifesting from the Three Sovereigns and Five Emperors down to the present, along with the many honorific titles bestowed upon him. The right wall depicts his efficacious deeds since the palace was founded: rewarding good, punishing evil, and helping people attain immortality or bear children. Each side of the turning corridor has five bays, painted with five hundred Divine Generals wearing celestial crowns and crimson ceremonial robes, arranged as if attending court. Their faces are all different. The paintings follow the style of the Tang dynasty’s Academy of Attendants and were made by celebrated artists of recent times. In the center of the long corridor stands a three-tiered stone altar. A bronze bell hangs in the five-story brick tower on the left beneath a plaque reading “Radiant Yang.” The five-story brick tower on the right contains a statue of the Great Emperor of Zhuling and bears a plaque reading “Zhuling.”

Between the two turning corridors are three inner gates beneath a plaque reading “Gate of Purple Origin and Radiant Glory,” inscribed by Zhang Zihu. The inner pavilion bears a plaque reading “Cave-Heaven of the Hymn to the Perfected,” written by Zhang Lingliao. An old account relates that Liu Deben, having attained the Way, once met an immortal and traveled with him into the Cave-Heaven of the Hymn to the Perfected; this is said to be the origin of the name above the cave. Liu later came out after seeing the True Lord Who Responds to Prayers examining the sins and blessings of the world. Below the steps lies a stone. Another old account says that Liu Yue once entered and left through this spot. At Liu Yue’s invitation, the Perfected Man Kangfu struck the stone, entered the cave dwelling, and met him there.

Farther out are three outer gates, collectively called the Palace of Great Peace and Prosperity. The original plaque was written by Emperor Huizong, but was later destroyed by war. The plaque now in place was written by Jiang Can. Beyond the gate, the Immortal-Deliverance Bridge leads past dense pines and firs along a winding stone path. Near the post road stands a pavilion with a plaque reading “Peace Under Heaven,” also written by Lingliao.

Behind the great hall are the Daoist Register Hall, the Lotus Pond Assembly Hall, the Hall of Embracing the One, the Empty Chamber, Zixi, and other places, each with its own inscription. Beside the Spring of Bubbles stands the Hall of the Untroubled Mind, built when Huangfu Qingxu lived there and inscribed in clerical script by Zhang Xiaoxiang. Its name comes from the meaning of Gaozong’s edict: “The white clouds are untroubled by the imperial city.” Later, Huangfu Qingxu moved to the palace’s Bowl Peak, but the hall remained. Other sites include the Listening to Rain Studio, the Bridge Across Green Waters, and a pavilion housing imperial stele inscriptions. The pavilion holds stone carvings of imperial calligraphy, an image of Huang Sheng, and images of the God of Longevity and Guanyin. It also displays inscriptions by eminent officials and related carvings concerning the emperor’s son-in-law.

More than thirty Daoist retreats lie among the two mountains to the palace’s left and right. They follow the hills and streams, with finely crafted windows and the clear, lilting sound of scripture recitation. The Hall of Subtle Mystery, now called the Hall of Preserving Clarity, retains an inscription by Master Lianxi. The Ink Immortal Spring is named after Lü Dongbin. There is also the Hall of Heavenly Sounds, where Su Shi once wrote an inscription; a painting of withered trees and strange rocks remains on its wall, with a postscript by Hong Chu. The Hall of the Old Garden is where Huang Tingjian left an inscription during his visit, while the Hermitage of Preserving the Perfected is quiet and elegant. In the Enclosure of the Square Pot, plum trees and bamboo make a secluded scene with a wide view. Many plaques and poems were written by Lingliao and other eminent scholars. Famous inscriptions at the Hermitage of the True One, Mirror Spring, Studio of Cold Greenery, Pavilion of Retaining Clouds, Pavilion of Jade Greenery, and other sites are also preserved in the collected poems.

Behind the palace is the Auspicious Waters Dragon Pool, divided into upper, middle, and lower basins. The upper basin lies among high cliffs and precipitous rock faces, so steep that it is difficult to reach. People can visit the middle and lower basins to pray. Woodcutters often say they have seen a dragon playing with a pearl in the pool. Whenever clouds gather, people at the front of the mountain see the dragon rise high with the clouds.

On the Terrace Where Immortals Recite Scriptures, a projecting rock resembles a scripture desk, and layers of stone patterns around it look like curtains. On rainy, overcast days, woodcutters sometimes hear the sound of scripture recitation. The Flying Cloud Cave can hold twenty or thirty people. Inside is a faint passage leading deeper into the mountain, but new rock has blocked its entrance, making it impassable. Local people say that when clouds rise, rain will follow; when mist gathers, the weather will clear. Residents in front of the mountain often use this to forecast the weather.

In front of the palace are the Pond for Prayers on Behalf of the Emperor and the Golden Accumulation Pond. The surrounding mountains encircle the site like dragons and tigers. Wind moves through the pines, moonlight falls on the vines, and clear water and unusual rocks reflect one another. The place seems cut off from the world of dust, a blessed landscape rarely found anywhere under heaven.

After the Tang court built the shrine, it selected the Daoist priests Cai Xianjue, Meng Xianzhen, Hao Taiqing, Ouyang Faming, and Suan Zhiyin to burn incense and cultivate themselves there. On the first day of the eighth month the following year, a Zhaijiao purification ritual was held to celebrate the shrine’s completion. That day, scholars and commoners from the Jianghuai region, elders, Buddhist monks, and Daoist priests gathered without having arranged to meet. Thousands took part in the celebratory ritual, which continued day and night.

At the time, lotuses were in full bloom. Those who came to pay their respects each carried a lotus to offer, and eagerly placed the flowers below the steps of the hall. Joyfully, they said, “This gathering is a rare and auspicious occasion. Why not call it the ‘Lotus Gathering’?” They agreed to meet there on this day every year, praying for abundant harvests, the dispelling of calamities and epidemics, and the divine emissaries’ gracious protection and blessings for the people. In unison, they made their wishes, bowed twice, and departed. This account comes from an old record.

“Account of the Inspection Tour” was composed by Zhou Yanzhi, Censor of Jiangdong.

Have you not heard:

During the Kaiyuan era, Emperor Xuanzong of the Tang presided over a flourishing age. He sat at ease in the palace while the realm was peaceful and well ordered, as though there were little need for further action. Humans and spirits lived in harmony, Heaven’s will ran its course, and the Grand Scribe recorded auspicious signs in accordance with celestial phenomena.

One spring night, the palace pavilions were lit by a hazy new moon. The inner palace was quiet, its golden bells silent, while the emperor’s mind was clear and serene in his leisure. Palace women and guards stood watch around Zhaoyang Palace, and from time to time the palace drums marked the hours.

Suddenly, the emperor dreamed that a spirit appeared: countless attendants and banners came down from the sky. The dark clouds dispersed, revealing a clear blue expanse. The Wind Earl and Rain Master each attended to their duties. Divine officials of Heaven, Earth, and the watery realms accompanied the spirit, crowding around to escort and protect it. A golden carriage bore the deity through the clouds; its bearing was solemn and its movements dignified. Rainbow-hued banners and a phoenix-shaped canopy shone against the clear sky, while ornaments shaped like luan birds rang with a bright, melodious sound.

People eagerly spread the story that the deity had proclaimed a decree in the distant azure heavens, then descended toward the divine capital and halted amid an immortal’s ceremonial procession.

Legend has it that a deity claimed to serve by the command of the Celestial Emperor, oversee the duties entrusted to it, and lead its attendants in personally inspecting the Nine Heavens.

Hearing that Mount Lu was secluded and serene, the deity wished to settle there and build a palace. The local rites and offerings of incense had continued for five hundred years; blessings would surely descend in time and benefit the people.

The silver clepsydra’s markers shifted again and again, while the spring night’s drum of the watch sounded brief. As the deity slept peacefully, a cock’s crow suddenly startled it awake. On waking, it saw a light haze between the towers and halls, with orioles and spring blossoms filling its view.

After daybreak, the emperor held court at Mingguang Hall and spoke with his officials about auspicious signs. Unwilling to presume upon the emperor’s judgment, the ministers brought up the omen he had seen in a dream and suggested that prayers be offered. The emperor fasted and prayed in the hall, while his retinue and ceremonial guards appeared even in broad daylight. Beneath the covering of five-colored clouds, the scene grew clearer, unlike the hazy vision he had seen in a dream at Zhaoyang Palace.

The officials looked up, bowed, and cried out together. The emperor hastily ordered Daoist priests to paint an image of the deity, then sent a sealed edict to Jiangzuo, the region east of the lower Yangtze. The Daoist temple complex was completed soon afterward. Its halls stretched across the site, facing the main road to Mount Lu. Year after year, imperial messengers arrived by order of the emperor to convey his prayers. Incense and prayers from the palace were also sent there, and the paintings and sealed inscriptions bore the emperor’s seal.

Dragon Towers and Phoenix Pavilions rose high, seeming to fly into the clouds and mist; immortals were often said to dwell within them even in broad daylight. No one knew how many years had passed since the temple complex was built. Only the towering junipers and paulownias could be seen reaching into the clouds.

Every year in the eighth month, the Lotus Festival was held. People from the Jianghuai region flocked there, bringing offerings. The place used its upright power to subdue demons and evil spirits; its work went beyond praying for blessings, averting calamities, and seeking good harvests.

Water plunged a myriad feet down the emerald ravine, churning up great waves. Blue-green peaks rose in overlapping ranks, as if competing to bow in homage. Spring thunder roared, and dragons and other water spirits appeared in ever-changing forms. During the night-time Zhaijiao rites, the stars themselves seemed to come and pay their respects.

Alas, what the Court Historian said was not entirely without basis, though one must fear that his account also contained exaggerations and veiled turns of phrase. As a result, neither the truth of these events nor their marvels was fully handed down; many grand deeds and traces of the numinous have been lost.

I have heard that Xuanzi dreamed of the music of Jun Tian in the heavens and sat silently, holding his breath for seven days before speaking of it. I have also heard that Emperor Wu of Han pursued occult arts, and that on a quiet night an immortal maiden came to the tent adorned with sweet flag. Ancient books record these tales, which have been passed down for ages and seem vivid before our eyes. Can these present marvels of divine efficacy really be mere chance? By my reckoning, this temple complex has now stood for five hundred years.

Heaven above is supremely exalted in virtue, and its achievements may be compared with those of Tang Yao and Yu Shun. Worthy ministers such as Gao Yao, Kui, Hou Ji, and Xie diligently assisted them, and ruler and ministers worked in harmony. Distant peoples, including the Nine Yi and the Hundred Yue, also obeyed their commands. The spirits set the transformations of the myriad things in motion, bringing all affairs under Heaven into harmony at the center. Auspicious signs and felicitous omens appeared one after another, and harmonious Qi could be seen spreading throughout the four directions. Blessings flowed everywhere, reaching even such small creatures as pigs and fish. What the spirits have declared is indeed trustworthy and true, not false.

I, a minor official of limited understanding and without sound counsel, could only marvel when I witnessed these auspicious signs appear. I hope to pass these events on, so that the court historians may record them faithfully and preserve them for later generations, forever as signs of good fortune.

The above is taken from the old records of this palace.

End of juan one of Accounts of the Perfected Lord of Inspection at Mount Lu’s Taiping Xingguo Palace.

Accounts of the Perfected Lord of Inspection at Mount Lu’s Taiping Xingguo Palace, juan two

Examples of Imperial Devotion in the Song Dynasty

Spring and Autumn State Offerings

On the ninth day of the fourth month of the third year of the Taiping Xingguo era, an order established that the Envoy of Inspection of the Nine Heavens in Jiangzhou was to receive sacrifices each year on the fifteenth day of the second month and the fifteenth day of the eighth month, as the spring and autumn offerings respectively. On the tenth day of the seventh month that year, Jiangzhou submitted a proposal concerning the arrangements for the purification rites and the items they required: a ritual precinct was to be established for three days, then dismantled at the end of the period, and an offering rite of three hundred and sixty sections was to be performed. The Academy of Scholarly Worthies would draft and issue the Blue Memorial and Red Petition; from then on, Jiangzhou was to follow this as a fixed institution.

In the third year of the Taiping Xingguo era, after the suburban sacrifice had concluded, the emperor dispatched an imperial envoy carrying a Blue Memorial and Red Petition bearing the imperial name. The envoy conducted rites in the ritual precinct for five days and made an offering to repay the deity’s grace.

Blue Memorial for the Offering Rite

On the [day] of the [month] in the [year]:

I, the emperor and subject [name], having inherited Heaven’s Mandate, respectfully send the official [name] to Mount Lu’s Taiping Xingguo Palace in Jiangzhou at the seasonal arrival of mid-spring and mid-autumn, to conduct the spring and autumn sacrifices and make offerings to the Envoy of Inspection of the Nine Heavens, Responsive to the Origin and Protector of the Mandate and the Sun. I also establish an offering rite in gratitude for the deity’s grace.

Blue Memorial for the Offering Rite

A Blue Memorial is a prayer document presented to the deities during Daoist purification rites; a Red Petition is a memorial written or marked in vermilion. The phrases “on the [day] of the [month] in the [year],” “[official name],” and “I, the emperor and subject [name]” are blanks in the document’s standard form.

The emperor’s servant, so-and-so, respectfully marks the seasons of mid-spring and mid-autumn by solemnly dispatching officials to the Palace of Great Peace and National Prosperity on Mount Lu in Jiangzhou to conduct a Lingbao Daoist rite for the spring and autumn sacrifices to the Perfected Lord of the Nine Heavens, Who Makes Inquiries, Responds to the Primordial Order, Protects the Mandate, and Brings About Marvelous Transformations in Aid of Harmony—a revered deity in Daoism. The ritual lasts three days and two nights. Upon its completion, the altar is dismantled, and a jiao offering is made to the spirits of the three hundred and sixty divisions, in hopes of bringing harmony and peace to Heaven and Earth, security to the state, and deliverance from calamities and blessings for the people of the world.

We respectfully submit this memorial to the Perfected Lord of the Nine Heavens, Who Makes Inquiries, Responds to the Primordial Order, Protects the Mandate, and Brings About Marvelous Transformations in Aid of Harmony: The realms where the perfected immortals dwell are pure and pristine; the blue heavens are lofty and profound. If our devotion is sincere and unfailing, surely the spirits’ watchful regard is not far away. Though my person is humble, I respectfully bear the great charge bestowed by Heaven, yet I am often ashamed of my shallow virtue as I inherit and safeguard the great enterprise of the state. Now the country is flourishing, and we are further blessed by the spirits’ protection. Mount Lu, this blessed place, has long been home to a distinguished palace and temple. As mid-spring and mid-autumn arrive, we respectfully conduct the sacrifices in accordance with established custom. The palace and temple are solemn and spacious; we hope the spirits will descend in their cloud chariots, witness our reverent sincerity, and partake of the pure offerings. We beseech the spirits to bestow their grace and grant auspicious blessings, so that the state and its altars may gather good fortune, the realm may be unified, the people may be prosperous and long-lived, and the nation’s fate may flourish in peace. We look up to Heaven’s abundant grace. I pray with sincerity and respectfully submit this memorial.

Prayer for the Completion of the Rite and Dismantling of the Altar

May peace and stability prevail throughout the realm, and may the people be prosperous and long-lived. It is through Heaven’s gracious attention that pure and wondrous auspices have continued to appear. As mid-spring and mid-autumn arrive, we respectfully perform the sacrificial rites. With devoted hearts, we therefore look up to the celestial realm and turn our thoughts toward the immortals’ capital; we observe three days of purification and, at the appointed time, pay homage and submit our memorial. Now the sacrificial petitions have been read aloud, and the golden chime has fallen silent. We once more express our wholehearted devotion and solemnly conduct a pure jiao, a Daoist rite of prayer for blessings. We beseech the spirits to bless all things and bestow favor upon the imperial house, to dispel pestilence and calamities and unify the realm; may the five grains ripen in abundance, and may the four seasons be free from drought, flood, and other disasters. May we rely forever on the spirits’ blessings and continually receive Heaven’s grace. I pray with sincerity and respectfully submit this memorial.

Blue Memorial Submitted After the Completion of the Imperial Suburban Sacrifice (a blue memorial, written on blue rattan paper as a prayer in Daoist ritual, submitted by the emperor after conducting a suburban sacrifice)

On an auspicious day, the necessary ritual items were gathered, and the suburban sacrifice to the Heavenly Emperor was held openly. His blessings were spread far and wide, and an order was issued so that his grace might reach the people everywhere. At this time, the rites were performed in accordance with ritual norms, and their proper observance truly depended on the shared protection of the assembled spirits. The offerings were therefore arranged with reverence, and a Zhaijiao (purification ritual) was held to pray for blessings and ward off misfortune. With the utmost purity and sincerity, the hope was that the spirits would look favorably upon the rite and extend their profound scrutiny and protection.

Vermilion Memorial Submitted After the Suburban Sacrifice

The suburban sacrifice was held openly, and the Heavenly Emperor’s blessing was received. With the spirits’ assistance, the solemn and magnificent ceremony was brought to completion. The ritual arrangements conformed to the prescribed norms; fragrant offerings were prepared with reverence, and the Keyi (liturgy) transmitted by the gods was followed. It was hoped that sincere devotion would reach the spirits unseen, and that they would in turn grant their protection.

Proclamation of the Gift of Damp Incense

In the Dazhong Xiangfu era, with the spirits’ assistance, the solemn and magnificent ceremony was brought to completion. The ritual arrangements conformed to the prescribed norms; fragrant offerings were prepared with reverence, and the Keyi (liturgy) transmitted by the gods was followed. It was hoped that sincere devotion would reach the spirits unseen, and that they would in turn grant their protection.

Proclamation of the Gift of Damp Incense

On the twenty-ninth day of the sixth month in the first year of the Dazhong Xiangfu era, an imperial decree stated: “We have heard that the Tai Ping Xing Guo Abbey on Mount Lu in Jiangzhou lacks fine incense for its offerings. Three hundred jin of damp incense may be allocated from the Hanlin Academy’s annual reserves and delivered to the abbey, so that incense may be burned each day in its halls and along both covered corridors as an offering.”

Exemption from Taxes and Levies

On the sixteenth day of the tenth month in the second year of the Dazhong Xiangfu era, acting on a document from the Central Secretariat, the Tai Ping Xing Guo Abbey on Mount Lu in Jiangzhou was exempted by imperial order from the taxes and other levies it had previously owed for the summer and autumn seasons. These were granted as permanent property of the abbey. Jiangzhou was to inspect the matter carefully, register it as prescribed, and administer its use.

Gift of a Golden Treasure Plaque

In the ninth month of the first year of the Tianxi era, after construction of the Jade Clarity Palace of Luminous Response was completed, an imperial decree bestowed a plaque bearing the inscription “Golden Treasure Plaque of the Divine Transformation of the Sage Ancestor, Heavenly Worthy, Great Emperor.” It was to be installed at the Tai Ping Xing Guo Abbey on Mount Lu in Jiangzhou for veneration and sacrifice. Each year, one Daoist was to be ordained and assigned responsibility for its care.

Submission of the Title “Shao” to Respond to the Origin and Preserve the Mandate

On a certain day in the first month of the fourth year of Yuanfeng, an imperial edict declared: “The Envoy of the Nine Heavens who Conducts Inspections exercises wondrous powers, traveling to and fro through the Great Void. Above, he reaches the Nine Heavens; afar, he extends to the most distant reaches of the eight directions. He surveys all realms above and below Heaven and Earth, and broadly inspects every place. This divine being is the Envoy of the Nine Heavens who Conducts Inspections, stationed at the Taiping Xingguo Temple on Mount Lu in Jiangzhou. He is a revered celestial spirit who can bring blessings to the world. Yet although his title is exalted and he is praised with honorific names, no formal rite of offering and announcement has been performed in successive generations. This is truly at odds with the proper way of repaying the divine for its benevolence. We therefore bestow the title ‘Perfected Lord of the Nine Heavens, Responding to the Origin and Protecting Good Fortune.’ May he bring auspicious signs, bestow fortunate Qi, and shelter the people. Let this edict be proclaimed and made known.”

Earlier, in the second year of Yuanfeng, the Daoist priest Tao Zhixian was repairing the Hanjì at Taiping Xingguo Temple when he discovered a tightly sealed earthen jar underground. When it was opened, it was found to contain five-colored soil and a steel coin inscribed with the four characters “Responding to the Origin and Protecting Good Fortune.” At the time, no one knew what this meant. In the fourth year of Yuanfeng, the court sent the palace attendant Liao Weibao with an edict and an imperial inscription for the temple plaque. The title bestowed matched the inscription on the coin exactly. Xiong Ben, who was then in charge of overseeing Taiping Xingguo Temple as a drafter of edicts, summoned the temple’s abbot and others to question them in detail and verify what had happened. He then handed the coin to Liao Weibao and submitted a memorial presenting the welcome plaque. On the night the plaque was delivered to the temple, the Daoist priest in charge of the hall, Wu Youzhong, and others heard the sound of celestial music. Alarmed, they ran outside and shut the hall doors; the sound immediately stopped. Such were the extraordinary signs of the spirit’s response.

Prayer text for the announcement rite, written on a wooden tablet:

“The divine spirit descends through all realms above and below Heaven and Earth, reaching straight to the Nine Heavens and traveling on patrol as far as the most distant reaches of the eight directions. The spirit’s discernment is clear and measured; no good or evil escapes its notice. Our offerings in return to the spirit have not been generous enough, and for a long time its honored title has been lacking. Now our sincere intent reaches before the spirit. We respectfully present an exalted title, hoping that the people may long enjoy its blessings.”

Blue-text memorial for the Jiao celebration and elevation of the title.

The Great Dao is mysterious and subtle, vast as the Great Void, and its power to transform and nurture extends in every direction. I reverently receive the protection of the divine beings and have long looked up to their numinous radiance. Wishing to enhance the illustrious reputation of the Supreme Perfected (the highly revered Immortals), I have therefore further honored them with auspicious titles. Precious plaques gleam brilliantly, hanging high above the halls with their layered roofs. Then, at the ritual altar, we perform the rites and respectfully arrange pure offerings, hoping to welcome the Immortals as they descend in their carriages and bring added splendor to this celestial palace.

Vermilion Memorial, as Above

I, your servant, respectfully submit this memorial in my own name, presenting honorific titles to the revered Perfected and hanging inscribed plaques in the hidden halls. I have arranged pure offerings and have exerted all my sincerity and reverence, concealing nothing.

In the past, the late emperor was reverent and prudent, possessed of bright virtue, and respectful toward the divine. He gave great importance to sacrifice. Thus, the late emperor received the Mandate of Heaven and governed the realm; the hundred spirits each fulfilled their offices, and his abundant virtue was proclaimed. He also began bestowing further auspicious titles upon the divine. Because the divine beings manifest benevolence and bring benefit to all things, their power is evident from the very beginning of life; hence they were called “Responding to the Origin.” Because they bestow blessings and bring auspicious signs, granting the state blessings without end, they were called “Preserving the Mandate.”

The people were encouraged to inscribe plaques and hang them in the halls, where their starry designs shone brightly. The divine images were clad in rosy robes, their ceremonial retinues adorned with colored banners, and the halls shimmered with gold and green. Yet the relevant records had not been completed, and it fell to later generations to continue them. My virtue is slight, and I have inherited the blessings and foundations left by the former sages. Alas, only by upholding the Great Dao can I carry forward the achievements of my predecessors. I will make their abundant virtue known, engrave words of praise on precious jade, perform the sacrifices according to ritual, and fulfill the aspirations of those who came before.

May the divine beings perceive this sincerity and clearly send their response. Protect my humble person, so that I may receive abundant blessings; assist our state, so that it may enjoy lasting peace for ten thousand years. I will offer thanks at the appointed times, ensuring that the sacrifices are never discontinued. Respectfully, I submit this memorial.

Proclamation

The Perfected Ones (Immortals who have attained the highest level of cultivation) are everywhere, while the Great Dao cannot be fully expressed in words. Now, following the old titles, we begin compiling new records of investiture. We have sent an envoy over a long distance to report respectfully at the True Palace (the temple where the Perfected Ones dwell). An auspicious day has been selected, and the officials in charge have been instructed to prepare the rites. We look up and pray that the divine beings will examine us; we bow down and present our earnest sincerity. As we perform this rite, long left unobserved, we pray that the divine beings grant blessings and good fortune without end.

Sacrificial Proclamation

The Great Dao is mysterious and subtle, communicating with Heaven above; its blessings and merit extend to all things. Its numinous radiance is manifest, yet cannot be fully described. We respectfully offer auspicious titles and make our formal thanks according to ritual. Our sincerity has been presented; may the divine beings examine it in good time.

Words for Presenting the Offering and Performing the Rite

Those charged with serving the divine revere the gods and dare not fail in the weighty trust they have placed in them. Their sincerity is like offering their own liver as a sacrifice, and so they ought to set down a clear account of their gratitude. They therefore begin a solemn ceremony, expressing their devotion through reverent worship. May the gods look kindly upon them and grant a response, bringing auspicious blessings forever.

Words for the Completion and Dismissal of the Rite

The highest gods have no form and cannot easily be named in words, yet their abundant De (Virtue and Power) is manifest in the human world. Following, for now, the gods’ own indications, we begin to proclaim their wondrous deeds by bestowing upon them an honored title. May the gods graciously accept this praise and reverence, and may blessings endure in peace for a long time.

Vermilion Memorial for the Completion and Dismissal of the Rite

We reverently serve the exalted perfected immortals and begin to proclaim their illustrious investiture. Gazing from afar toward the Highest Heavens, we place our reverent thoughts in the abode of the divine. The gods’ favor has already become a blessing for the people; may their pure and generous auspicious blessings continue to descend, making the realm ever more prosperous and the years of its fortune long.

Opening Text for the Jiao Rite to Enshrine the Jade Register

The peaks of Mount Lu are graceful and soaring, where a solemn true shrine stands to honor the immortals and sages. The Jade Register, newly made, lends added ceremony to this auspicious day. With the rites now complete, we respectfully offer fine gifts and perform a Jiao (Daoist altar rite for honoring the gods). May everyone’s wishes be fulfilled as they offer their heartfelt prayers to the gods. We reverently pray that the highest gods will look down and be present, perceive all things, and answer every supplication. May the emperor’s life be without end and the foundations of the realm grow ever greater. May the seasons bring timely rain and fair weather, free of disaster, so that the people and all beings may forever enjoy abundance and well-being.

The high peaks of Mount Lu form a secluded sacred realm where celestial immortals dwell. Stories of auspicious dreams and daytime apparitions in which the Perfected Lord revealed his presence had circulated since the Kaiyuan era. His renown, however, spread far and wide, and people reflected on how he came to be honored as a True King. In the human realm, the Perfected Lord assisted emperors; in heaven, he served as its eyes and ears, overseeing affairs among mortals. During the Yuanfeng era, a thousand years of his deeds were recorded retrospectively. In Emperor Huizong’s reign, he was granted a four-character honorific for the first time. Ceremonies were then prepared to worship him with the rites due a True King, on a fittingly auspicious occasion. The jade investiture tablet, engraved with inscriptions and inlaid with gold, gleamed at a height seemingly close to heaven. The emperor proclaimed the investiture in court, adding to the grandeur of the mountains and rivers. With the great sacrificial ceremony completed, an auspicious day was chosen for prayers and blessings. May the Perfected Lord’s numinous power descend, witness the rites, and peacefully receive the offerings. Incense smoke curls upward, carrying reverence to the highest heavens. We pray for abundant blessings and wish him a long life, and ask that he bestow his beneficence upon the people, so that all may share in peace and happiness.

The Temple Is Renamed a Palace

On the twenty-seventh day of the seventh month in the sixth year of the Xuanhe era, the emperor personally issued an edict renaming the Daoist temple as a palace. Wang Yijian, a Court Gentleman for Ceremonial Matters, submitted a memorial requesting an imperial calligraphy plaque. The emperor granted the request, personally inscribing the plaque with the name “Palace of the Flourishing of Great Peace.”

At that time, people were escorting the imperial plaque by boat downriver. When they reached Xiejia Bay in Taiping Prefecture, Shunji, the Dragon King (an enfeoffed water deity), boarded the vessel. He appeared with golden scales and jade-colored claws, measured more than a foot long, and coiled around a flowering branch. He escorted the boat to Qingxi in Chiyang. There, three or four aquatic beasts raised their heads and cried out. The Dragon King leaned out of the boat to look at them. The officials and people of Chizhou all gazed up at the Dragon King and paid their respects, whereupon he suddenly disappeared.

Before setting out, the travelers had consulted an oracle. They learned that a Jiao would be held at this palace—a Daoist ritual conducted at an altar to pray for blessings and avert calamity—and that headwinds would impede them along the way, possibly causing them to miss the deadline. Yet when the boat reached Zhenzhou, a favorable wind suddenly arose. A river journey expected to take half a month was completed in just a few days. As soon as the boat came ashore, the wind turned adverse again, exactly as the oracle had foretold. Everyone found this astonishing. The account appears in Records of Extraordinary Events.

Prayers for Protection and the Blessing Tablet

In the thirty-first year of Shaoxing, the Year of the Metal Snake, on the seventeenth day of the twelfth month, I, the emperor, faced turmoil along the borders while the court was engaged in military campaigns. I prayed for the gods’ hidden aid, to sweep away the rebellious enemies and bring the state swiftly from danger to safety. I respectfully dispatched Zheng Jianzhong, Right Gentleman for Deliberation and Assistant Administrator of Jiangzhou, to report with reverence to the Perfected Lord of the Nine Heavens, Who Inquires and Responds, Answers the Origin, and Preserves Good Fortune (a Daoist high deity):

The state has always honored the gods, and the rites governing their worship are all recorded in the classics. The seasonal sacrifices are performed on schedule in spring and autumn, never with any neglect. We revere the gods’ numinous power and pray for their unseen protection of the state. Now these enemies are harassing the borders, and the court is mustering its armies. We are in urgent need of the gods’ aid to sweep away the warfare along the frontier, restore peace throughout the realm as soon as possible, and allow all the people to live in security and enjoy long lives. We respectfully invite you to partake of these offerings.

Rain-Prayer Seat for the Altar Ritual at Empress Dowager Wei’s Palace

First Altar Petition

Empress Dowager Wei has reverently prepared ceremonial silks from the Ten Directions (colored silk used in altar rites) and silks inscribed for one’s natal destiny (decorated silk prepared according to a person’s birth date for prayers of blessing). She has sent them to the Hall of the Perfected Lord of the Nine Heavens, Who Inquires and Responds, Answers the Origin, and Preserves Good Fortune, at Taiping Xingguo Palace in Jiangzhou, and has summoned Daoist priests to establish an altar. Beginning on the seventh day of the eighth month, they will respectfully establish the Precious Altar of the Supreme Sovereign for Following Heaven and Bringing Prosperity to the State, and hold the Three Origins Jade Register Rite of the Dao at the Upper Palace of Purple Tenuity in the Jade Capital of the Mysterious Metropolis of the Supreme Great Canopy (a Daoist ritual gathering for blessings). The ceremony will last three days and nights, after which the altar will be dismantled. A Great Universal Altar Rite of three thousand six hundred offerings will also be performed, inviting the High Perfected (Daoist high deities) to descend.

May the emperor enjoy boundless sacred longevity and the state endure for ages; may the people live and work in peace, and the five grains yield abundant harvests. I further pray that my years be secure, my eyes clear, and my body strong; that Empress Hao’s palace be filled with auspiciousness, and her descendants flourish.

First Altar Prayer

Having reverently received the Great Dao’s protection, how could I forget to honor and serve the gods? I now respectfully present my wishes to Heaven and express my earnest prayers. I humbly pray that my years be secure, my eyes clear, and my body strong; may Empress Hao’s palace be filled with auspiciousness, and her descendants flourish.

With the Dao’s protection, how could I forget the duty to serve it with reverence? I look up to Heaven’s will and offer this earnest, sincere prayer. I reflect that I was fortunate from birth to become the mother of a sage ruler, with blessings gathering within the palace. Now, advanced in years, I cultivate body and mind each day with reverent care. Though my station is humble, I remain ever trembling with awe, mindful of the favor bestowed by Heaven. I therefore set aside what remains from my expenses for cosmetics and daily needs, and respectfully make my way to the secluded Jade Palace, a Daoist temple. Following the efficacious liturgy, I offer this in return for my small measure of sincerity. May the three thousand six hundred cycles of the celestial circuit carry the rising sacrificial firewood aloft, so that Heaven may look upon us. May I enjoy the long life of twelve hundred years and continue the years of the Most High. May the Central Palace, the empress’s residence, receive abundant blessings, and may the sage ruler’s descendants flourish. May I, this old woman, enjoy health and peace, with keen hearing and clear sight. May these blessings then spread outward to benefit the people throughout the realm: may the harvest be plentiful each year, and may all be spared the ravages of epidemic disease. I chant this prayer to show my wholehearted sincerity, and ask Heaven to bestow its vast protection.

The prayer for the second Zhaijiao offering is the same as the one above.

Prayer for the Second Zhaijiao Offering

With single-minded reverence, I do not shrink from praying again and again. The vast heavens, though distant by ten thousand miles, will surely see clearly and send down their protection. I reflect that I gave birth to a sage ruler and dwell in the honored palace, receiving the support and goodwill of the people throughout the realm. This is truly a blessing granted by the divine beings of the Nine Heavens. I therefore set aside what remains from my ordinary expenses and respectfully make my way to the hidden realm where the immortals dwell. I venture to present this prayer, offering a small expression of gratitude for the kindness of nurturing and raising a child. I reflect that I gave birth to a sage ruler and dwell in the honored palace, receiving the support and goodwill of the people throughout the realm. This is truly a blessing granted by the divine beings of the Nine Heavens. I therefore set aside what remains from my ordinary expenses and respectfully make my way to the hidden realm where the immortals dwell. I venture to present this prayer, offering a small expression of gratitude for the kindness of nurturing and raising a child. I respectfully perform the true liturgy and pray that the sage ruler’s life may endure as long as the cycles of the celestial circuit, and that the emperor’s years may be increased, firm and enduring as three great mountains. May auspicious dreams come true in the inner palace, and may life in old age extend without end. I also pray that the Dao’s protection may reach all beings: may those who cultivate the Way of Primordial Unity soon realize the wondrous realm of flight and ascent, and may those who revere Gautama swiftly enter the state of Perfect Enlightenment. May the four seasons be harmonious, like the Jade Candle, and may the five grains yield abundant harvests as an auspicious sign. May the Great Circle, the Way of Heaven, respond to these prayers and allow one as insignificant as I to voice them. With a heart devoted to seeking refuge, I pray that Heaven will see clearly and grant its protection.

Prayer tablet for the protection of the frontier.

In the second year of Longxing (1164), the cyclical year was jiashen. The first day of the eleventh month fell on renwu, and the twenty-eighth on jiyou. The emperor, entrusted with Heaven’s Mandate, prayed for divine protection in secret, so that the borders might be secure and the court’s military campaign might succeed. He respectfully dispatched his official, Tang Wenruo, Left Court Gentleman for Thorough Discussion, Academician-in-Attendance at the Fuwen Pavilion, Military Prefect of Jiangzhou, and bearer of the Purple-Gold Fish Pouch, to present this petition to the Perfected Lord of the Nine Heavens, Inspector Who Responds to the Origin and Preserves the Mandate, at the Palace of Great Peace and Prosperity.

Rebels still trouble the border, wantonly harming the people. The troops are encamped in the field and have yet to win a victory that drives back the enemy. With sincere intent, I respectfully make this report and pray that the Perfected Lord will look upon it with understanding. May the might of the spirits protect the army, so that calamities on the border cease to linger and spread. I respectfully invite you to partake of the offerings.

The Dragon Temple is granted the temple name “Numinous Blessing.”

In the first month of the fourth year of the Jiatai era, the Department of State Affairs received an official document from the Ministry of Rites. It conveyed a report from the Jiangxi Circuit Intendancy: people from near and far in Dehua County, Jiangzhou, had prayed for rain at the Dragon Pool in the Three Mountain Ravine behind the Palace of Supreme Peace, and their prayers had often been answered with striking results.

During the two years that the former prefect, Wang Rong, held office, rain fell whenever he prayed for it during a drought. In the sixth month of the first year of Jiatai, after a long drought, the prefecture sent Chang Quan, registrar of Dehua County, to the Dragon Pool to collect “sacred water,” which was regarded as holy and used in prayers for rain. He brought it back, placed it in the main hall, and conducted a purification ritual with prayers. Before the rite had ended, heavy rain began to fall. It nourished the withered crops, and that year’s harvest was abundant. The prefecture then built and dedicated a shrine beside the Dragon Pool, and requested that the court grant it an honorific title and an official shrine name.

The Jiangxi Circuit Intendancy sent Shangguan Shiji, assistant magistrate of Yongxing County in Xingguo Army, to investigate in person. It also assigned Sun Ren, registrar of Fengxin County in Longxing Prefecture, to verify the matter. They confirmed that the reported signs of spiritual efficacy were true and that the shrine’s blessings had benefited the people. The intendancy therefore submitted a formal report and awaited the court’s decision.

The court then referred the matter to the Ministry of Rites for review and to the Court of Imperial Sacrifices for deliberation. The court consulted earlier regulations: an edict of the first month of the third year of the Jianyan era stipulated that a shrine with a record of spiritual efficacy should first be granted an official shrine name; an edict of the sixth month of the fourteenth year of the Chunxi era stipulated that, after prayers at a shrine had been answered, the circuit intendancy should verify and report the matter according to regulations, after which the court would decide whether to grant a further honorific title. The Court of Imperial Sacrifices concluded that the intendancy had followed the prescribed procedure by sending officials to investigate, verify, and report the matter. Since the case met the requirements for an honorific title, it recommended first granting the shrine an official name, then submitting the matter through the proper channels for the court’s decision.

In the end, the court issued an edict granting the shrine the official name “Temple of Efficacious Blessings.”

In the first year of the Jiaxi era (1237), on the fifteenth day of the tenth month in the Dingyou year, I, your servant the Emperor, respectfully submit this petition:

To preserve and perpetuate the foundations of the state, and to pray reverently for an imperial heir, I have prepared offerings of incense and respectfully held a Daoist Zhaijiao purification ritual. I ordered twenty-one Daoist priests to establish a Lingbao ritual altar at the Taiping Xingguo Palace in Jiangzhou and conduct rites over one day and two nights. When the ceremony was complete, offerings were presented to the three hundred and sixty divine ranks, and an oath was made before Heaven and Earth, praying for good fortune to descend.

Following the established precedent, I went before the shrine of the True Lord of the Nine Heavens, Who Inspects and Responds to Prayers and Protects the Mandate. There I presented a golden dragon and a jade petition tablet—a jade plaque inscribed with prayers and a token shaped like a golden dragon—and earnestly asked the Most Holy and Most True Lord to recognize my sincere devotion, transcribe my petition on my behalf, and convey it to the Nine Heavens.

I reflect that the position of heir to the throne remains vacant, and no auspicious sign has yet appeared, like the dream that foretold the birth of a worthy successor. Troops are still stationed along the borders, and tiger tallies—credentials authorizing the movement of troops—must be issued for their defense. Within the realm, I hope to strengthen the foundations of the state; beyond its borders, I hope to bring warfare to an end. Remembering how difficult it was for our ancestors to establish the imperial foundations, I am anxious and fearful by day and night, lest I fail to carry on their work. Therefore, I have performed sacrifices and offered prayers to the Lord on High, and have also prayed at the famous mountains.

May the True Lord extend the grace of protection and grant the strength of support, so that I may have a male heir, like the eldest son symbolized by the Zhen trigram in the Book of Changes, and perpetuate the imperial foundations for a hundred generations. May warfare cease and peace prevail, so that the four quarters are settled, the foundations of the state secure, and the people and all living things find peace. I reverently pray for the blessings of the divine spirits and shall forever follow the Great Dao. I, your servant, pray with utmost sincerity and earnestness; my words cannot fully express it.

Petition Humbly Requesting an Increase in Honorific Rank

I, your servant Xiong Shouzhong, respectfully set forth what is in my heart, daring to submit it to the throne. After withdrawing, I feel that I have overstepped my proper station and willingly accept punishment under the law. I have long lived in the mountains and forests, leading a life of hardship and subsisting on coarse fare like a wandering Daoist. My circumstances have drifted with the common world, while the times have stirred and strengthened my resolve.

I have observed that the True Lord of the Nine Heavens, Investigator of Affairs, Responsive to the Primordial, and Protector of the Mandate, enshrined by Daoists in Lushan, Jiangzhou, has received different titles in successive ages, from the Three Sovereigns and Five Emperors through the Tang dynasty. The True Lord manifests divine power and bestows blessings, overseeing the fortunes of Heaven, Earth, and the state, as well as the talismanic decrees and registers governing the succession of ancestral descendants. In the past, the court granted plaques to temples, allocated land, and issued regulations for honors and prayers; these all have established precedents. There are also accounts, inscribed on stone steles, of efficacious responses to prayers for rain or relief from drought, and for the ending of warfare.

When the True Lord first manifested, he declared that five hundred years later his blessings would benefit the people and protect the fortunes of the state. By my reckoning, five hundred and eight years have now passed, yet no one has submitted this matter to the throne. I was born into a Confucian family and entered the mountains at my father’s command. By grace, I became a Daoist, and for more than fifty years I have tended the incense offerings to the True Lord. Since taking up the post of abbot, I have cleared away accumulated abuses and ended corrupt practices, renewing the temple’s appearance. I have also led the Daoist community by example in praying for the emperor’s long life. Whenever harvests have been poor or abundant, or the people have suffered, I have fasted and prayed with sincerity day and night, hoping for a response and thereby to aid the peace of our present age.

Though I bear no duty of remonstrance as an official in service, my concern for the state and devotion to the sovereign come naturally to me. I therefore dare to submit this petition and express my attachment to the court. I intend to gather from Lushan’s ancient steles and old records accounts of the True Lord of the Nine Heavens, Investigator of Affairs, Responsive to the Primordial, and Protector of the Mandate, including his manifest efficacy in our dynasty, and arrange them in six sections: first, his origins and development; second, his dwelling and the circumstances of his manifestations; third, the regulations for his worship; fourth, precedents for honors granted by the court; fifth, the standards for his image and ritual; and sixth, accounts of his efficacious manifestations. Once compiled and copied into a volume, it will be placed in a yellow silk bag and submitted with this petition.

I humbly ask Your Majesty to review it briefly, understand the reverence for the True Lord shown by the ancestors, and make plans for the state’s lasting stability. By following established precedents, Your Majesty may restore today a rite that has long gone unobserved. In this way, the True Lord’s protection may renew the peace of the realm, the state’s good fortune may endure, and the land may be secure, its people at peace and its population flourishing. May the imperial house’s foundation remain firm and the borders secure.

I do not fear the severest punishment, and respectfully submit this report. Prostrate before the court, I beg Your Majesty to grant favor and issue an edict directing the Ministry of Personnel to examine the precedents, confer an honorific title upon the True Lord, and send incense offerings to the Palace of Great Peace and Flourishing Prosperity on Lushan. May a Zhaijiao rite be held, with prayers presented to dispel warfare and quell the threat of bandits, so that the prophecy of blessings benefiting the people after five hundred years may be fulfilled and the state’s enduring good fortune continue without end. I have affronted the imperial authority and deserve ten thousand deaths. I respectfully submit this petition and await Your Majesty’s decree.

Purpose of the Offering

In the eighth month of the second year of the Jiaxi era, Xiong Shouzhong, a Daoist of the Shangqing tradition who had served as abbot of the Palace of Great Peace and Flourishing State on Mount Lu in Jiangzhou and was also in charge of the palace, received an imperial command to submit this memorial.

Your servant, the emperor who has inherited Heaven’s mandate, prays that the state may find peace for a time, though its borders still suffer incursions. The soldiers have long been stationed at the frontier but have yet to achieve victory over the enemy. I worry day and night and dare not cease asking the spirits for protection. I respectfully send Xiong Shouzhong, a Daoist who holds the registers of the Shangqing Great Cavern Scripture, with offerings of incense to the Palace of Great Peace and Flourishing State on Mount Lu. There he is to establish an altar and perform a jiao offering, a Daoist rite for blessings and averting calamity. He will kneel and present a precious memorial of prayer to the heavenly court, beseeching it to dispel the calamities of war, quell the rebels, and bring peace to the state.

I respectfully recall that when the Perfected Lord of the Nine Heavens, Who Inspects and Responds to Heaven’s Mandate and Protects the Nation’s Fortune, first established his rule on Mount Lu, he prayed in advance for the state’s peace. May five hundred years of blessings extend to the people and come to fulfillment at this very time. May the ancestral temples and state altars, and thus the polity itself, long receive blessings and endure in security. I earnestly beseech the gods of the Nine Heavens to aid all that proceeds in accord with the Way, and the Three Realms of Heaven to descend and look upon us. May disorder be dispelled and the times brought to peace; may weapons be laid aside before battle begins. May wind and rain come in season and the harvest be abundant; may the people be spared epidemics and calamities, and may the world enjoy the peace and guidance of the Dao.

Blue Memorial to the Supreme Emperor

August Heaven shows no partiality; it assists those who possess De (Virtue). The Dao has its pivotal principle, and only through sincerity can one reach a spiritual response. Therefore, I command a Daoist to offer his wholehearted devotion with reverence. The borders have been repeatedly disturbed, and beacon fires have burned without cease. The court is troubled day and night, while warfare brings grave suffering. We have repeatedly submitted prayers, sincerely looking up to the vault of Heaven. We beseech the Dao of Heaven to restore the proper order, so that the people’s wishes may be fulfilled. May Heaven extend its vast benevolence and offer aid with compassion; may the divine officers in charge send down their protection, so that all things may receive the blessing of care for life.

Blue Memorial to the Perfected Lord

I have inherited and guarded the great undertaking of the state, yet I feel ashamed that I have not fulfilled my duties and have fallen short in governing. Now, too, we face a troubled time, and the situation is alarming.

Blue Memorial to the Perfected Lord

Having inherited the throne and taken on its heavy responsibilities, I neglected my duty to oversee the sacrifices. Amid pressing affairs, I was startled to realize that the old sacrificial rites had already been formally established. I therefore ordered the Daoist priests to go at once and perform the rites anew. To have been honored and richly served by thirteen emperors is indeed a splendid distinction. Five hundred years have passed, and its blessings will still reach the people; now is the time. We vow to keep the incense offerings burning and repay the deity’s kindness for generations to come.

War has ravaged the realm, and armies are encamped in the wilderness. The calamities suffered by Sichuan and the Huai River region cut to the heart. The dignity of the Nine Provinces should all belong to a unified China. We respectfully petition the Perfected Lord of the Nine Heavens, Who Investigates and Responds to the Primordial Mandate and Protects the Course of the Realm—a revered Daoist deity who examines good and evil among humanity and safeguards the fortunes of the state. In ancient times, he displayed supreme divine might; in our dynasty, he has been accorded solemn honor. Now, as an auspicious mandate of Heaven comes to fulfillment, this also accords with the people’s long-held hopes. May he issue commands like thunder, swiftly sweeping away evil influences; then may he spread a peaceful breeze like sunlight, bringing stability to the good people.

Proclamation for the Bestowal of an Additional Title upon the Zhi Pavilion.

The Secretariat-Chancellery and Ministry of Rites submitted the following report: In accordance with the document dated the fourteenth day of the fourth month of the fourth year of Jiaxi, the Department of State Affairs forwarded a matter reported by the Ministry of Rites. The matter began on the second day of the ninth month of the third year of Jiaxi, when Xiong Shouzhong, abbot and director of the Palace of Supreme Peace and the Founding of the State in Jiangzhou, petitioned for the title of the Perfected Lord of the Nine Heavens, Who Investigates and Responds, Fulfills the Mandate, and Protects the Fortune of the Realm to be elevated. He also requested that a purification ritual be held and that the court bestow an imperial inscription bearing the three characters “Three Purities Pavilion.” After the relevant documents were reviewed and forwarded, they were sent to the Ministry of Rites for examination, then passed on to the Court of Imperial Sacrifices for deliberation.

The Court of Imperial Sacrifices reviewed the matter and concluded that reports of the Perfected Lord’s wondrous manifestations, as described by Xiong Shouzhong, had circulated since the Tang dynasty. During the reign of Emperor Shenzong of our dynasty, the title “Perfected Lord of the Nine Heavens, Who Investigates and Responds, Fulfills the Mandate, and Protects the Fortune of the Realm” was first bestowed. Emperors of successive dynasties have honored and worshipped him, and the courtesies accorded him have continually increased. His auspicious revelations and manifest efficacy are indeed unlike those of ordinary shrine deities. When calamities such as flood, drought, pestilence, banditry, or warfare occur, people pray with sincere hearts and often receive a timely response. The Perfected Lord has truly aided the state and protected its people; it is therefore fitting to elevate his honorific title in recognition of his exceptional merit.

The Court of Imperial Sacrifices proposed that, should the court approve the elevation, two characters be added after “Fulfills the Mandate and Protects the Fortune of the Realm,” making the proposed title “Perfected Lord of the Nine Heavens, Who Investigates and Responds, Fulfills the Mandate, Protects the Fortune of the Realm, and Brings Wondrous Transformation.” A title document should then be composed and an edict issued. The Ministry of Rites submitted this proposal for the court’s decision. On the eighth day of the fourth month of the fourth year of Jiaxi, the emperor ordered that it be carried out as proposed.

The imperial edict reads:

I reverently serve the Supreme Emperor and bring peace to the many spirits between Heaven and Earth. The ranks of the immortals and perfected beings are exalted, and have long been recorded in the esoteric books of the Dao. Though the story of the Three Mountains standing like a tripod is said to have begun in the Tang dynasty, the primal energy of Heaven and Earth gives life to the myriad things, and the numinous Perfected Lord was already hidden within the beginning of time. The spirits of mountains and rivers all fall under the rule of their sovereign, and the state, too, depends on the protection of the spirits for its peace.

I admire the Perfected Lord’s way and conduct, and therefore specially grant him an honorific title: Perfected Lord of the Nine Heavens, Who Investigates and Responds, Fulfills the Mandate, and Protects the Fortune of the Realm.

The Perfected Lord takes the Dao as his substance and function, moving in and out of being and nonbeing, and transcending the generation of the myriad things. His origins are profound and beyond our ability to fathom; he commands the mysterious Qi and roams without limit. Once commissioned to travel through the clouds and heavens, he later descended upon Mount Lu. Among the Nine Heavens, no divine office is more exalted than that of “Investigator and Respondent.” The authority to govern the denizens of Heaven and the human world across the three realms also belongs to the Perfected Lord.

Emperor Taizong of the Song renamed the palace-temple “Peace and the Founding of the State,” while Emperor Shenzong bestowed the title “Fulfills the Mandate and Protects the Fortune of the Realm” and named the palace-temple accordingly. The Perfected Lord’s numinous radiance shines forth like the River of Heaven, and also lends splendor to the immortal abode of Zhuling. I reverently honor the Perfected Lord and follow established precedents: the purification rituals of spring and autumn are always conducted with solemnity, and when flood or drought strikes, rituals are certainly performed to pray for the dispelling of calamity. When I see the petitions presented by the Daoist priests, I imagine the Perfected Lord riding a crane on his celestial journey.

Now I specially confer an exalted title to reveal the Perfected Lord’s wondrous transformations. Since the division of Heaven and Earth, his origin has been beyond the power of words to describe. His blessings have flowed through five hundred years, arriving at a time when the state enjoys peace and prosperity. We trust that Heaven will at last bring calamities to an end, and that warfare may also cease throughout the four seas. May the Perfected Lord protect the state’s great enterprise and let peace and blessings endure in lasting tranquility. We hereby confer the title “Perfected Lord of the Nine Heavens, Who Investigates and Responds, Fulfills the Mandate, Protects the Fortune of the Realm, and Brings Wondrous Transformation.”

By imperial command, the honorific title “Perfected Lord of Wondrous Transformation, Who Responds to the Mandate and Preserves Fortune, Interviewer of the Nine Heavens” was conferred. The Daoist in charge of the Taiping Xingguo Palace, Xiong Shouzhong, was ordered to travel to the Taiping Xingguo Palace in Jiangzhou and conduct a Zhaijiao (purification ritual). He was to set out 1,200 offering places, hold the ritual for five days and nights without interruption, and offer a memorial to the deities. A further 120 offering places were to be set up at each of the Shousheng Guangfu Temple and the Dazhong Xiangfu Temple. The imperial gifts were to be carefully displayed according to ritual, and prayers offered with sincere devotion, seeking a response from the deities and the bestowal of an imperial calligraphy. Afterward, the gifts were to be counted and received, and a written report submitted to the throne.

A further imperial order was issued to the Minister of Pacification and Military Affairs: Xiong Shouzhong, the Daoist in charge of the Taiping Xingguo Palace in Jiangzhou, was to bring the imperial calligraphy and incense gifts from the Three Purities Pavilion to the palace, conduct a Zhaijiao, and respectfully install the imperial proclamation. The Minister was asked to draft the ritual prayer and the wooden tablet bearing the words of the sacrificial address, inscribing the emperor’s title. An official under his authority was then to be sent to the palace to preside over the offering of incense. Xiong Shouzhong would report the date and submit the appointed official’s position and name in a return memorial.

In the intercalary twelfth month of the fourth year of the Jiaxi era, Zhang Yanqing, Assistant Director of the Palace Attendants’ Office, Grand Master for Assisting in Harmonious Affairs, and Bearer of the Proclamation of the Bao Kang Army, respectfully received this order.

Ritual Tablet for the Perfected Lord

In the first year of the Chunyou era (1241 CE), the year of Xinchou, the first day of the second lunar month fell on the day of Jiwei, and the sixth day fell on the day of Jiazi. The emperor, whose name is respectfully withheld, dispatched Xiong Shouzhong, the Daoist priest in charge of the Taiping Xingguo Palace, with pure wine and various offerings to make a reverent announcement to the True Lord of Wondrous Transformation, Responding to the Primordial Mandate, and Protecting the Mandate of Heaven’s Nine Heavens.

The True Lord ranks above all the immortals of Xiandu, and his Daoist attainment has been outstanding throughout the ages. He pacifies and gathers the people, spreading blessings throughout the human realm. The restoration and continuation of the fortunes of the state are truly due to this chief deity. Among the gods, the True Lord’s efficacy and beneficence are especially manifest. Bestowing an exalted honorific title upon him is a grand undertaking. A ceremony of celebration and praise is therefore held to express the emperor’s reverent sincerity and to report this matter before the gods. Wine and food are respectfully offered in sacrifice. We humbly ask you to partake.

The purpose of this Zhaijiao, a Daoist ritual held at an altar to pray for blessings and make offerings to the gods, is truly to honor the chief deity. Among the gods, the True Lord’s efficacy and beneficence are especially manifest; bestowing an exalted honorific title upon him is a grand undertaking. A ceremony of celebration and praise is therefore held to express the emperor’s reverent sincerity, to report this matter to the gods, and to offer wine and food in sacrifice. We humbly ask you to partake.

I, the newly enthroned Son of Heaven, your servant, respectfully reflect: Inheriting the vast imperial legacy, I must bring greater glory to the achievements of my ancestors, continue the imperial line, and strengthen the foundations of the state. The flourishing of this good fortune truly depends on the protection and beneficence of the divine powers.

I respectfully call to mind the Perfected Lord of the Nine Heavens, Who Inspects and Responds to Prayers, Preserves the Mandate, and Brings About Subtle Transformation—a revered Daoist deity worshipped as the protector of the state and its people. He is a noble spirit of the heavenly realm and the sovereign guardian of the nation. For generations He has protected the ancestral temples and the altars of soil and grain, bestowing blessings upon the people for hundreds of years. His manifestations are resplendent, and His honored title deserves reverence.

With pure and solemn rites, I express my congratulations and devotion. On the sixth day of the second month, at the Palace of Great Peace and Flourishing Prosperity on Mount Lu in Jiangzhou, I will command all the Daoist priests of the palace to establish a purification altar to pray for abundant harvests, blessings, and the dispelling of calamities. They will conduct rites for five days and nights, presenting the precious memorials to the divine powers in due order. They will also set out lamps for the stars throughout the celestial circuit and longevity lamps for the Jiazi cycle. When the rites are complete, they will hold a jiao offering of twelve hundred offerings, respectfully inviting the High Perfected to descend and welcome auspicious signs. I humbly pray that the divine powers will secretly bestow blessings and protection, aiding the Son of Heaven in governing all under Heaven; that the borders may be at peace and the four quarters secure, so that all may behold a realm in perfect peace; that auspicious signs of imperial heirs may soon appear; and that peace may endure and the harvests be abundant.

Azure Memorial to the Supreme Emperor

In the first year of Chunyou, on an auspicious day at the beginning of spring, I pray at the Palace of Great Peace to receive the Supreme Emperor’s grace. Though I possess little talent or virtue, I have inherited the worthy achievements of my ancestors. Heaven has already brought calamities to an end, and the defenses at the borders have eased somewhat for the time being. The people fear that their food supplies may run short, while the court is mindful that the nation’s reserves remain strained. I am constantly troubled by these matters and earnestly beseech Heaven for compassion.

I have therefore commanded Daoist priests to respectfully invite the divine powers to descend and perform purification rites and offerings, following the transmitted liturgical procedures and devoutly presenting memorials and offerings. I humbly pray that harmonious Qi may spread through the four quarters and that all baleful influences and calamities may vanish; that blessings and prosperity may endure and descendants flourish; and that grain and goods may circulate in abundance, bringing the people security and plenty.

Azure Memorial to the Perfected Lord

The divine beings follow Heaven’s will and protect the fortunes of the state, keeping the world peaceful and stable over the long term. For their outstanding virtue and meritorious deeds, they have also been honored by the court. The Perfected Lord’s miraculous manifestations have been made known at Mount Lu, and earlier dynasties also bestowed an honorific title upon him. Now, in accordance with ritual, we once again offer praise, thereby revealing the wondrous teachings of Daoism. We respectfully submit our petition to the Supreme Emperor, praise the divine beings’ blessings, solemnly lay out the offerings, and welcome the procession of the immortals. We humbly pray that the Perfected Lord display the wondrous creative power of the Nine Heavens, sending down blessings and dispelling calamities, so that the people across the four seas may live in peace and the state remain secure; may the fires of war along the borders soon die out, and may auspicious signs of prosperity soon appear for the nation.

Prayer for the Zhaijiao at the Shousheng Guangfu Abbey and the Dazhong Xiangfu Abbey

In the first year of the Chunyou era, a year of Xinchou, the first day of the second month fell on the day Juwei, and the eighteenth on the day Bingzi. The emperor, heir to Heaven’s Mandate, your servant so-and-so, reverently turns his thoughts to the Perfected Lord of Sublime Transformation, Responding to the Origin and Protecting the State’s Fortune, Who Inspects the Nine Heavens (a divine perfected being charged with inspecting the human world and protecting the state’s fortunes). The Perfected Lord’s Dao is exalted and his blessings profound. He is the presiding deity of the Mount Lu region and an important divinity venerated by our dynasty. His immortal traces have long been manifest, and his honorific titles have continued to grow.

After the Zhaijiao (a Daoist ritual of establishing an altar to worship the gods and pray for blessings) to repay the divine grace, the time has come for all the gods to celebrate together. We therefore perform solemn Daoist liturgy to carry this grand occasion forward. On the eighteenth day of this month, at the Shousheng Guangfu Abbey on Mount Lu in Jiangzhou, we establish a Lingbao ritual arena for one day and one night, recite scriptures, perform the Dao, and light votive lamps for the stars, making our prayers known. At the conclusion of the rites, we hold a pure Zhaijiao and invite one hundred and twenty divine perfected beings, praying for the gods to send down blessings. We humbly pray that the gods offer their protection, so the people may live in peace and the state enjoy stability, the borders be free of danger, and the world present a scene of clarity and tranquility.

Fine titles praising the divine powers for their beneficent teaching are celebrated by all the gods. Before the Lord on High, our hearts are reverent and single-minded. This is not only a solemn rite to proclaim divine grace, but also a way to make manifest the gods’ magnificent blessings. Through this purified offering, we jointly express our reverence and gratitude. We respectfully pray that the sovereign’s undertakings receive the gods’ aid, so that the great work of the state may endure and remain secure; that the borders be peaceful and the people enjoy a tranquil life; and that the heir to the throne receive good fortune, while peace and prosperity prevail throughout the realm.

Memorial from This Prefecture Requesting an Imperial Grant of Incense

I, your servant Li Wenfang, have reviewed the report submitted by Li Shouhao, abbot of the Taiping Xingguo Palace on Mount Lu in Jiangzhou, who also serves as its director and administrator. I find that this palace is a sacred site where traces of the Perfected Lord have been investigated, and that it has halls dedicated to the emperor’s natal deity and to prayers for blessings. Each spring and autumn, the national jiao rites are performed. In these Daoist ceremonies, prayers are offered on behalf of the state to seek blessings and avert calamities; the local governor writes the prayer memorials in the emperor’s stead, with the aim of dispelling disasters and praying for blessings for the people of the realm.

In the first year of the Xiangfu era, the court granted imperial incense each year for burning in the palace halls, in accordance with established precedent. Since then, the palace has not submitted a request under the old procedure. I have privately reflected that the incense rites at this blessed sanctuary have long been honored by emperors of successive dynasties. The court has also bestowed praise and gifts, granting imperial incense and holding jiao rites to pray for stability in the state and peace in the region, with manifest results. More than one document and record attests to this.

Recently, the governor’s office, concerned that auspicious snow had been delayed, sincerely established a jiao rite and prayed; a response soon followed. Harmony spread among the hundred thousand households, and the omen of five hundred years of enduring blessings was fulfilled. From the Xiangfu era through the Jiaxi era, the court granted incense whenever circumstances warranted it, and the palace repeatedly received responses after performing jiao rites. In the past, an imperial decree also bestowed the title “Wondrous Transformation” upon the Perfected Lord; an imperial inscription for the “Pavilion of the Three Pure Ones” was granted, along with ordination certificates, aloeswood, borneol incense, altar furnishings, and colored silks. These were used to perform jiao rites and pray for peace at the borders and prosperity for the imperial heirs. The wording of these prayers has all been recorded.

In the past, grants of incense and the performance of jiao rites were arranged at the court at the request of the governor’s office. We now request that the governor’s office, in keeping with precedent, submit a petition to the court on our behalf to restore the former rites. I respectfully submit this report for the court’s consideration.

I have learned that Taiping Xingguo Palace is the seat of the Perfected Lord Who Investigates the Nine Heavens, where the deity handles affairs and receives offerings. From the Kaiyuan era of the Tang dynasty to our present dynasty, more than five hundred years have passed. The Perfected Lord has repeatedly manifested efficacious responses, and the court has honored him on many occasions. Since the founding of our dynasty, the court has annually followed a set precedent of bestowing incense for imperial use. During the Longxing era, however, this practice gradually lapsed.

In the second and fourth years of the Jiaxi era, Xiong Shouzhong, who oversaw the affairs of Taiping Xingguo Palace, submitted a request. The court then bestowed on the Perfected Lord the additional title “Wondrous Transformation” and granted imperial incense and other gifts. Since then, no one at the palace has submitted another request, and the prefecture has made no further memorial to the throne. This plainly runs counter to the intent of successive courts, which honored and made offerings to the deity; it is an omission in the established regulations.

Recently, in the twelfth month of last year, auspicious snow was long delayed. I personally went to the shrine to pray on behalf of the people, and an immediate response followed, as though an echo had answered. Three auspicious snowfalls came in succession, heralding an abundant harvest.

Since the Perfected Lord is so efficacious, a petition should be submitted according to the old rites, to make his divine power manifest. I respectfully request that Your Majesty issue a special decree restoring the old practice of our dynasty: each year, grant imperial incense to Taiping Xingguo Palace, and proceed according to the directive for conducting an offering rite issued in the Gengzi year of the Jiaxi era. I respectfully record and submit this matter, awaiting the imperial decree.

First month of the fourth year of the Baoyou era.

Memorandum on the Grant of Incense

A short while ago, a document from the Ministry of Rites was received, conveying the directive issued by the Central Secretariat on the eighth day of the second month of the fourth year of the Baoyou era: to proceed according to the directive for conducting an offering rite issued annually. I respectfully record and submit this matter, awaiting the imperial decree.

First month of the fourth year of the Baoyou era.

The Ministry of Rites received an official document: on the eighth day of the second month of Baoyou 4 (1256), the Secretariat had forwarded a memorial from Li Wengweng, prefect of Jiangzhou. He requested that, in accordance with the dynasty’s established precedent, imperial incense be granted each year and sent to the Palace of Great Peace and Flourishing Country on Mount Lu in Jiangzhou, where a jiao rite would be performed—a Daoist ritual in which an altar is established and scriptures are chanted to pray for blessings and avert calamity.

The Secretariat then referred the matter to the Ministry of Rites to verify the precedent, after which it was to be reported to the Shangshu Department. The Ministry of Rites in turn sent the document to the Court of Imperial Sacrifices for confirmation. The Court replied that the request in the memorial should be handled according to the directives for performing jiao rites issued in the gengzi year of Jiaxi (Jiaxi 4, 1240). It also asked the Secretariat and the Ministry of Rites to submit the matter to the court, then notify Jiangzhou to issue a document to the Palace of Great Peace and Flourishing Country in keeping with precedent, so that the palace could apply in accordance with the regulations.

The Ministry of Rites forwarded the Court of Imperial Sacrifices’ opinion to the court. After the court issued its reply, the Ministry notified Jiangzhou to proceed under the existing directives and report the matter to the Secretariat for the record. The Jiangzhou authorities complied. The Palace of Great Peace and Flourishing Country then sent a further report, asking the prefectural authorities to consult precedents from previous years, when the court had sent incense and held jiao rites, and to submit a report to the central ministries so the matter could be handled according to precedent.

The palace listed these precedents: in Taipingxingguo 3, jiao rites were held once each in spring and autumn, with related documents and accounts of the supplies for the purification rites; in Shaoxing 31, the court granted incense and held a jiao rite, issuing a zhuban—a written prayer read aloud during a sacrificial ceremony; in Longxing 2, incense was also granted for a jiao rite, and a zhuban was issued; in Duanping 3, the court submitted a request to hold a jiao rite, praying for abundant harvests and an end to warfare. The related records comprised seven documents and included a kele, an instrument or record used for measuring time.

In Jiaxi 1, the court granted incense for a jiao rite to pray for peace on the borders and for the blessing of an heir, and issued a yujian, a jade tablet inscribed with prayers. In Jiaxi 2, incense was granted for a jiao rite praying for an end to warfare; the accompanying materials included ritual documents, silver, huizi (Southern Song paper currency), silk and gauze, and an itemized list. In Chunyou 1, the True Lord was granted an honorific title, and the associated records and items included documents, a zhuban, incense granted by the court, a temple certificate, silver, silk and gauze, and an imperial edict.

Jiangzhou reported that the matters listed above had already been submitted to the relevant offices, and requested that, after verification, instructions be issued to this palace for implementation. The prefecture had also confirmed that the report was accurate, and respectfully asked the court for directions.

Earlier, the prefect of Jiangzhou, Li Wengweng, had petitioned to follow the precedent of the current dynasty and bestow imperial incense for a Zhaijiao ceremony at the Taiping Xingguo Palace on Mount Lu. An inquiry found that earlier emperors had bestowed imperial incense, imperial calligraphy, ordination certificates, silk, and other items. Now Li Shouhao, the palace’s abbot and director, requests that the precedent be followed. On the ninth day of the sixth month, the Three Departments jointly received the imperial edict: bestow incense according to precedent and send it to Jiangzhou for the Taiping Xingguo Palace to hold the ceremony. The other gifts are also to follow the precedent set in the gengzi year of the Jiaxi era. The Imperial Pharmacy, the Palace Eunuch Office, the Hanlin Academy, Jiangzhou, and the palace are each to be notified and carry this out. This document is now issued to the Taiping Xingguo Palace on Mount Lu. Sixth month, fourth year of the Baoyou era.

By imperial order, this is to inform Vice Minister Li, the commissioner in charge: the Taiping Xingguo Palace in Jiangzhou will hold a state Zhaijiao ceremony on the fifteenth day of the eighth month. The ceremony will be conducted by Daoist priests, who will establish an altar and perform rites to pray for the state. Thirty liang of aloeswood, and ten jin each of sandalwood and agarwood, are hereby bestowed for burning incense at the altar. If a further request for gifts is made in the future for prayers, it will be handled separately. Upon receiving this incense, you must submit a written report. Seventh month, fourth year of the Baoyou era. This document was approved and transmitted by Mao Cungong, an official of the Eastern Hall of the Inner Palace Eunuch Office, attendant at the Ruien Hall, and administrator of the Longtu and Tianzhang Pavilions, the Inner Treasury, and the Hanlin Office.

I, your servant Li Wenpu, report: Yesterday, just after taking up my post overseeing the affairs of Fanzhou, I prayed for snow and received a response. I was therefore moved by gratitude for the place where the Perfected Lord (a Daoist immortal revered as a deity) has accumulated blessings. The court has long followed the practice of bestowing incense, but the matter was not presented to the throne in time by the palace, and the prefecture did not submit a request on its behalf. I hurriedly copied out a memorial and submitted it, and immediately received the favor of imperial grace. I respectfully received the imperial decree, which declared: “Each year, bestow thirty liang of aloeswood and ten jin each of sandalwood and agarwood upon the Palace of Supreme Peace, for burning as offerings at the autumn Zhaijiao (purification ritual) banquet on the fifteenth day of the eighth month. Hereafter, issue a separate edict to grant these gifts, praying that Heaven will long protect the fortunes of the state and defend the country’s borders, so that its grace may reach the people and all may share in peace and longevity.”

Now that the offerings required for the sacrifice have been prepared, I first set forth my sincere intent as your subject and respectfully invite the divine beings to descend and witness the emperor’s wholehearted devotion. I also pray for the bestowal of precious incense, so that the annual rites may be performed as prescribed. In this way, we may accumulate blessings and seek good fortune.

I respectfully wish His Majesty the Emperor: May the great fortune of the state endure and expand, and may his descendants prosper for generations to come. May the seasons be favorable and the grain harvests abundant; may the people live and work in peace. May the Central Plain be stable, may the lands in all directions submit, and may there be no warfare on the borders.

A Further Petition in Green Script for the First Bestowal of Imperial Incense and the Founding-State Zhaijiao

The spirit-filled Golden Gate of the Office for Investigating Immortals stands on revered Mount Lu. The precious incense used in sacrifices to pray for blessings and dispel calamities is bestowed each year by envoys sent from the palace. Recently, the prefecture’s petition was not processed in time, causing the established rites inherited from the sacred dynasty to lapse. I respectfully reflect that His Majesty the Emperor is reverent in heart and diligent in the practice of goodness…

The residence of the Perfected Lord of Cai Jing has a Golden Tower, an immortal palace described as made of gold and jade. It stands on Mount Lu, a celebrated mountain with steep terrain. Each year, the court sends precious incense from the imperial palace for prayers for blessings, the dispelling of calamities, and admonitions and offerings made in ritual.

Because the provincial authorities delayed in submitting their request for instructions, the deadline was missed, and a ritual observed by the court through generations was briefly interrupted. With reverence, I state that Your Majesty is humble in intention and diligent in doing good. Within the deep palace, Your Majesty prays with sincerity and observes ritual both morning and evening. Each day, upon attending court and conducting affairs of state, Your Majesty works diligently and remains concerned for troubles within and beyond the court. Your Majesty honors the devotion to the Perfected Lord shown by past generations and has further bestowed upon him an exalted title. Now the offerings are being restored in accordance with established rites, with flower petals and incense presented as tokens of reverence.

The Perfected Lord once vowed to survey all that takes place across the Nine Heavens, the celestial realms of Daoist teaching. He should therefore also discern what happens in the human world and respond to the ruler’s prayers. Calamities have now appeared first in Shu and around Guangzhou; then the people of the Huai River region and Xiangyang have suffered injury and hardship. Floods and droughts have followed one another, while both military forces and material resources are scarce. I hold an office entrusted to me by the court and, for generations, my family has received the sovereign’s favor. I wish to serve the court faithfully and to pray for blessings at Zhuling, the immortal realm of Daoist tradition. With reverence, I pray that Your Majesty enjoy good health, long life, and happiness; that the foundations of the state remain secure and strong; that the seasons be harmonious and the five grains abundant; that the borders remain firm, free from the threat of beacon fires and warfare; and that all the people of the realm may share in the protection of the Dao.

With reverence, I carry out the court’s grant of funds to establish a Pudu Offering, a Daoist Zhaijiao rite for delivering the departed and praying for blessings, and submit this confidential memorial.

We respectfully receive the imperial decree. Since the outbreak of war last year, many officers and soldiers have died with steadfast loyalty and in defense of honor. Many common people have also been driven from their homes and perished in calamities that befell them without cause. Their lonely souls have nowhere to turn, a matter that truly stirs our compassion. A universal salvation rite should therefore be held so that they may be delivered into a better existence.

The rites for Sichuan may be held in Chongqing; those for the two Guang regions should be held at Mount Heng in the south; and those for Jinghu and Jiangxi should remain at the Taiping Xingguo Palace in Jiangzhou. At each of the three sites, 1,200 sacrificial offerings are to be prepared for the rites. Each site is to receive 100 liang of aloeswood, 10 liang of borneol, 300 jin of Aquilaria wood, 100 jin of yellow wax, and 100,000 strings of government-issued paper currency. Officials are to be specially assigned to escort the supplies and hand them over item by item. Preparations must be conducted with the utmost care and purity. The rites are to take place during the eighth lunar month and continue for three days and three nights. This matter has been separately communicated to the Sichuan Commission for Military Affairs, the Guangdong Commission for Pacification and Defense, the Guangxi Commission for Pacification and Defense, the Hunan Pacification Office, the Jinghu Commission for Military Affairs, and the other relevant offices.

Sixth month of the first year of the Jingding era.

In former times, the Tartars acted without regard for the Dao, insatiable in their greed and ceaseless in their incursions. Fortunately, the officers and soldiers rose to resist them and won victory in every battle. Some fought fiercely while holding their weapons to defend their positions; others seized the enemy’s bows and arrows and fought from the city walls. When they faced the enemy, they never clung to life or feared death, and were resolved to stop only when the enemy had been destroyed. They gave their whole hearts in loyalty and devoted themselves to serving the country, regarding death as a return home. The killing aura on the battlefield surged into the sky, as though still laden with the stench of blood. Though the brave soldiers’ souls now lie exposed in the wilderness, their spirit remains all the more fierce. Yet the thought that their bodies have perished brings grief that pierces heart and lungs, a sorrow impossible to forget. On the twenty-fifth day of the eighth lunar month, we will respectfully hold a grand universal salvation rite of 1,200 offerings at the Taiping Xingguo Palace in Jiangzhou. Through the power of Daoist ritual, may the dead be delivered into a better existence.

Memorial petition (a text presented to the deities during a Daoist purification rite).

You repeatedly faced mortal danger in battle and remained willing to give your life for your country. Your loyalty was steadfast and your spirit resolute; even in death, you seemed as one still living. A warrior who does not fear losing his head can often make the enemy lose heart.

I recall when the northern tribes invaded and the situation grew perilous, bringing hardship upon the country. How could you, so utterly loyal, live beneath the same sky as the enemy? You fought with all your strength, seeking only to reclaim lost territory and safeguard the state. You valued what was right and held your own life lightly. We served together on the battlefield, yet in an instant we were separated by life and death. Whenever I speak of it, profound grief rises in my heart.

The scene of you taking up your sword, bidding farewell, and setting out for battle remains vivid before me. How could I bear to forget that you fell in battle in Chu? Who can restore the last words and unfinished wishes you left behind? All I can do is sigh in vain and grieve without end. Today, we devoutly perform a liturgy to deliver the departed from suffering, entrusting to it our boundless sorrow. We humbly beseech the deities to look upon us with compassion and guide your soul out of darkness and delusion.

Your heroic integrity cannot be erased; it is worthy of carrying your name throughout Heaven and Earth. Your valiant spirit has not yet faded and can still serve under the command of the spirits of wind and thunder.

Memorial by the Grand Minister of the Secretariat, Shi, Reporting the Spirit’s Manifestations and Requesting an Enhanced Title and Investiture Charter: Shi, the Grand Minister of the Secretariat, reports the spirit’s miraculous manifestations and requests that the court confer an honorific title and issue an investiture charter.

The Taiping Xingguo Palace in Jiangzhou honors the Perfected Lord of the Nine Heavens, who Inspects and Responds to the Primordial Source, Protects Destiny, and Brings Sublime Transformation. This Daoist deity is said to patrol the nine heavens and nine earths, determine the calamities and blessings of gods and humans, and assess their lifespans. According to gazetteers, the deity’s story began during the Kaiyuan era of Emperor Xuanzong of the Tang. Emperor Minghuang dreamed of the Perfected Lord, learned that he wished to have a shrine built on Mount Lu, and heard his prediction that, five hundred years later, his blessings would benefit the people. The court therefore ordered Jiangzhou to build a Temple of the Envoy of the Nine Heavens.

Emperors of every reign in our dynasty have greatly honored the Perfected Lord. Emperor Taizong bestowed a plaque on the temple; Emperor Shenzong conferred the title “Perfected Lord Who Responds to the Primordial Source and Protects Destiny”; and Emperor Huizong presented a jade investiture tablet and renamed the Daoist temple a palace. During the reigns of Emperors Gaozong and Xiaozong, officials were often sent to pray for protection of the border and an end to warfare. Since ascending the throne, Your Majesty has likewise bestowed imperial calligraphy and sent imperial incense, honoring the Perfected Lord with exceptional care.

Since last autumn, I have been ordered to garrison this area. When the enemy slipped across the river, the court ordered me to reinforce Ezhou. I set out as soon as I received the command. Yet Fujian’s military and civil administration has long been weak, while Jiangzhou is regarded as an inland region: advancing to meet a powerful enemy, we lacked generals and soldiers; withdrawing to defend the middle reaches of the Yangtze, we faced low walls and shallow moats. The fleet could not sail to Ezhou’s aid because of contrary winds, and when we sent reinforcements to defend Huangzhou, the celestial signs were inauspicious. The people were terrified and morale was low. With the war threatening the safety of the state, for a time I could not see how to respond. I therefore prayed at the Perfected Lord’s shrine and vowed to perform a Universal Offering Rite, a Daoist rite of blessing conducted throughout the realm, with 3,600 ritual services, to defend the state and bring the conflict to an end.

Afterward, the wind shifted, the relief forces were able to set out, and no mishap occurred along the way. The deity’s response was so manifest that I dared not forget to give thanks. I therefore went in person to Taiping Xingguo Palace to fulfill my vow by performing the offering rite.

As I read the palace’s inscriptions, I learned that the Perfected Lord is also called the Supreme Emperor of Zhuling. He patrols the nine heavens and nine earths and determines the lifespans and allotted fortunes of gods, humans, and all living beings, as well as their calamities and blessings. His rank is comparable to that of the Heavenly Emperor. The Perfected Lord also governs the Nine Palaces, the Nine Provinces, the celestial regions associated with the Nine Stars, and the cycles of calamity known as the Yangjiu and the 96. All these bear on the rise and decline of the world, and our dynasty has received especially abundant blessings from him.

During the Jianyan era, the rebel general Zhang Yu attacked Jiangzhou. The soldiers and people inside the city saw the Perfected Lord appear among the clouds and transform into a dragon horse; the rebels were soon defeated. During the Kai xi era, when Wu Xi rebelled in Shu, Jiang Jie, commander of Kuizhou, saw a deity descend and tell him that the Lord Who Inspects and Responds had already reported to the Supreme Emperor that Wu Xi would soon be executed. Now that the enemy has rampaged across the border, the waters have again become calm and the southeast has found peace, we truly owe this to the Perfected Lord’s unseen protection. Counting from the present back to the xinwei year of the Kaiyuan era of the Tang, the prediction of blessings five hundred years later has been fulfilled exactly. The deity’s response is unmistakable.

Yet I have privately considered that when Emperor Shenzong conferred the title “Who Responds to the Primordial Source and Protects Destiny,” he issued an edict. Emperor Huizong carried forward his predecessor’s intention and had the title inscribed on a jade investiture tablet. When emperors of successive reigns composed Green Writs, Daoist petitions presented to the gods during purification rites, they also referred to themselves as “Your servant, the Emperor, so-and-so.” When the two characters “Sublime Transformation” were added to the title during the Jiaxi era, the Court of Imperial Sacrifices did not consult the precedents in time. It simply ordered a proclamation to be drafted and issued. This did not accord with the ceremonial precedents of the Yuanfeng and Zhenghe eras, and may not have fully expressed the present court’s sincerity in honoring the gods.

I respectfully copy here the edicts and jade investiture tablets from the Yuanfeng and Zhenghe eras. I humbly ask the court to petition the emperor to have the relevant offices consult the ancient precedents and add eight further honorific characters to the existing title, “Who Responds to the Primordial Source, Protects Destiny, and Brings Sublime Transformation.” The title should be conferred by investiture and engraved on fine jade, while the earlier proclamation should be recalled and placed in the custody of the Ministry of Rites. This would not only dispel the calamities of war and open the way to peace, ensuring the dynasty’s long survival and the sovereign’s boundless longevity; it would also bring the rites honoring the Perfected Lord into line with those of successive former emperors. The state and its people would both receive great benefit.

In the fifth month of the first year of Jingding, Lu Jingsi submitted another memorial, requesting that the court issue an investiture title and its accompanying patent.

I, Lu Jingsi, have examined the records and learned that the Jiutian Caifang Yingyuan Baoyun Miaohua Zhenjun, a Daoist high deity worshipped at Taiping Xingguo Palace in this prefecture, was said in charts and historical records to have appeared in a dream during the Kaiyuan era of Emperor Xuanzong of the Tang, foretelling that “five hundred years hence, blessings will benefit the people.” Inscriptions on stone call this deity the Lord of Zhuling, responsible for inspecting the Nine Heavens and Nine Earths and overseeing the stellar regions of the Nine Palaces and Nine Provinces, as well as the cycles of calamity known as yangjiu and bailingliu.

According to the established rites of sacrifice, Emperor Taizong of our dynasty bestowed the temple’s present name. Emperor Shenzong issued an edict elevating the deity’s title to “Yingyuan Baoyun Zhenjun.” Emperor Huizong presented a jade patent and renamed the temple a palace. During the reigns of Emperors Gaozong and Xiaozong, officials were also sent to offer sacrifices and report on matters concerning the border. Since Your Majesty ascended the throne, the words “Miaohua” have been added to the deity’s title. Your Majesty bestowed an imperial inscription for the Three Pure Ones Pavilion, granted incense for sacrifices, held a Zhaijiao purification ritual, and presented vermilion memorials and blue ritual petitions—documents used in Daoist rites to address the gods.

The court honors this deity because its spiritual responses have been unmistakable. When Zhang Yu attacked the city during the Jianyan era, clouds appeared and helped rout the enemy. During the Kaixi era, when Wu Xi rebelled in Shu, a divinely revealed writing brought about the destruction of the traitor and his followers. This year, Jin scouts entered the territory of Ruichang County in this prefecture but seemed to be stopped by divine power and could advance no farther. The deity has secretly protected the region and saved many people’s lives. The deity has also sent timely rain and seasonal snow, ended epidemics and relieved famine, guarded the borders and averted warfare, protected the state, and rescued the people. The benefits bestowed have been profound.

I, Lu Jingsi, believe that the fortunes of the state are now improving and that the court is restoring the rites in full. Sacrifices throughout the land are being conducted according to rank, so this great deity should rightly be honored with the highest rites, allowing the blessings of the Caifang Gaizhen—the exalted perfected one appointed to inspect the Nine Heavens and Nine Earths—to extend throughout the realm. From the xinwei year of the Kaiyuan era to the present, exactly five hundred years have passed, fulfilling the prophecy. Though the deity’s transformations and workings are beyond description, it does not seek deliberately to appear or withdraw. Yet now, elevating the deity’s title and issuing a patent would allow all to honor it together.

For two dynasties, edicts and patents have honored the deity with the rites accorded to a celestial god. In successive emperors’ sacrificial texts, the emperors have shown their respect by referring to themselves as “your servant.” Although the title was elevated during the Jiaxi era, the Ministry of Rites did not consult earlier precedents. It merely ordered the drafting of an encomium and issued an appointment, failing to follow the rites of past dynasties. Now imperial sacrificial incense has been bestowed, solemn state Zhaijiao rites have been held, and the chief regional official is ordered to conduct sacrifices every spring and autumn. Yet the rites for repaying the deity’s beneficence still fall short of what is due, a deficiency deeply felt by all.

I therefore respectfully ask Your Majesty to refer this matter to the Secretariat-Chancellery, add an eight-character honorific to the existing title of Yingyuan Baoyun Miaohua Zhenjun, and review the memorial submitted by the former prefect, Shi Yan, who held the rank of Grand Academician for Administration. Let the records of edicts and patents from the Yuanfeng and Zhenghe eras be retrieved and examined by the responsible offices for precedents, so that the deity may be honored according to ritual with a formal patent and presented with fine jade vessels. In this way, the devotion shown to the deity by successive courts may be expressed, and the vast blessings bestowed by the Nine Heavens may be received. Respectfully submitted.

On an unspecified day in the ninth month of the first year of Jingding

A petition requesting an honorific title for the Perfected Lord

I, Ying Lei, was appointed to serve temporarily as the local governor and oversee sacrifices to the mountain and river deities within my jurisdiction. I consulted records of temple worship and asked local elders about events of the past. I heard that the Perfected Lord Who Inspects the Nine Heavens, a Daoist deity, once appeared in a dream to Emperor Ming, who then built a shrine here. The Perfected Lord is upright and steadfast, and protects the people.

For more than five hundred years, the Perfected Lord has repeatedly shown divine power. In the Shaoxing era, the Lord appeared in a cloud, and Zhang Yu was soon destroyed. In the Kai xi era, the Lord sent down a divine brush, and Hao Xi was subsequently executed. Later, when Jin forces threatened the river, the prefectural city was besieged and left isolated. The people held firm and resisted; whenever enemy troops approached the border, they panicked and fled. These are among the most remarkable accounts of the Lord’s efficacy in recent times.

A review of the honors and praise bestowed upon the Perfected Lord by successive emperors of our dynasty shows their profound devotion. The deity’s merit endures to this day, yet the title remains the old one. This may not accord with ritual propriety. Former officials, including Grand Councilor Shi and Academician Lu, submitted petitions requesting that an honorific title be granted in response to the people’s hopes, but approval has not yet been given. Now our dynasty is flourishing and its territory vast; the many deities each have their appointed responsibilities, and the Perfected Lord’s efficacious deeds are already clear. The court should not delay in recognizing them. I hope the court will consult the relevant records and consider this matter carefully.

On an unspecified day in the fifth month of the second year of Jingding

Copied at Jiangzhou from a Secretariat memorandum.

Yin Yinglei, Pacification Commissioner of Jiangxi and Prefect of Jiangzhou, reported:

On the fifth day of this month, I received an official document forwarded by the Ministry of Rites from the Court. It conveyed the deliberation of the Court Secretariat (the Shangshu Province), dated the fourth day of the eighth month of Jingding 2, concerning a report received by the Court’s Court of Imperial Sacrifices.

Yin Yinglei stated that shortly after he arrived in Jiangzhou, local residents petitioned jointly for the Court to honor the Nine Heavens’ Inspector, Responsive to the Origin, Guardian of Fortune, Marvelously Transformative True Lord, whose image is enshrined at the Palace of Great Peace and National Prosperity on Mount Lu. They said that in the previous year, when Mongol troops crossed the river and passed through Jiangxi, the whole region remained at peace thanks to the True Lord’s protection from his shrine on Mount Lu. They therefore asked that a petition be submitted to add an honorific title for him. His predecessors in office, Grand Secretary Shi and Academician Lu, had also memorialized the Court on this matter. Yin accordingly attached their earlier memorial and submitted the request again, asking the Court to review the previous memorials, add two characters to the proposed title, and bestow a jade investiture tablet, following the precedent from the Zhenghe era.

The matter was submitted to the Court, which ordered the Court of Imperial Sacrifices to deliberate. The court found that in the sixth month of Jingding 1, Jiangzhou had reported a request to add an eight-character honorific title to the True Lord enshrined at the Palace of Great Peace and National Prosperity. The title then proposed by the Court of Imperial Sacrifices was “Nine Heavens’ Inspector, Responsive to the Origin, Guardian of Fortune, Marvelously Transformative, Aiding the Favorable, True Lord,” with the recommendation that he be invested with a jade tablet. In accordance with the Court’s earlier instructions, the court first drafted an edict and submitted the matter to the Court Secretariat that June. It now reported the matter again to the Shangshu Province, requesting that it be handled according to the procedure previously proposed.

The directive was then forwarded to the Ministry of Rites, which was instructed to notify Jiangzhou to proceed accordingly. Upon receiving the document, Jiangzhou was to carry out its instructions and submit the approved matter to the officials at the assembly hall for discussion. The document was then to be sent to the Palace of Great Peace for its information, after which the matter was to proceed in accordance with the directives from higher authorities.

In the eleventh month of the second year of Jingding, on the eighteenth day, an imperial edict conferring an additional title was issued.

The Dao (the Way) is subtle and profound, beyond pursuit. It is not confined by the forms of the myriad things and moves between the nine heavens. The Perfected Lord holds a position of great honor, and the transforming power of his merit is wondrous and unfathomable; hence he is called “Perfected.” The Perfected Lord of the Nine Heavens, who investigates affairs, responds to the Primordial, protects the Mandate, and brings wondrous transformation, is enshrined at the Taiping Xingguo Palace in Jiangzhou. Serene and detached, he roams alongside the transformations of Heaven and Earth; in his changes and movements, he accords with Yin-Yang. Human fortune and misfortune, regret and gain or loss all depend on the silent communion and mutual response between people and the spirits.

Heaven punished the enemy forces for abandoning the righteous path, and the Perfected Lord therefore aided the imperial army in winning victory on the river. The title “Investigator of Affairs” might sound as though it named an office that governs particular matters. In truth, the Perfected Lord is not confined to the myriad things by any concrete form, yet nothing among them can escape his response. His title had already been raised to “Perfected Lord,” and his honorific name had already been extended to eight characters: his exaltation had reached its utmost. He is therefore granted the additional title “Perfected Lord of the Nine Heavens, Investigator of Affairs, Responding to the Primordial, Protecting the Mandate, Bringing Wondrous Transformation, and Aiding the Righteous.”

Purpose of the Offering Ritual to Enshrine the Imperial Edict in This Prefecture

In the year Jiwei, warfare spread through the region of the Yangtze River. The people secretly relied on the divine protection of the Perfected Lord, Investigator of Affairs, and the Perfected Lord also helped the imperial army achieve victory. The enemy forces were swept away, and the people were able to live in peace. This was indeed due to the Perfected Lord’s hidden merit, and his divine favor should therefore be repaid with a grand ceremony. Now two characters have been added to his existing title, bringing blessings to the region around Jiujiang. The emperor’s edict has been solemnly issued, and the palace temple has been renewed as a result.

I have the good fortune to serve as the local official, personally receiving and carrying out the emperor’s gracious command, and to rely on the blessings of the Perfected Lord, who aids the righteous and protects us. I therefore respectfully conduct this enshrinement ceremony, praying that the Perfected Lord will continue to protect the fortunes of the state and shelter the local territory.

Words for the Celebration Offering Ritual

The Perfected Lord’s divine might is glorious and renowned; in secret, he can aid the imperial army as it sets out on its campaign. The court respectfully performs sacrificial rites of proclamation, thereby honoring the solemnity of state ceremonies. Although the Perfected Lord has no need of the court’s praise to make his divine virtue known, the court ought to offer a grand recompense for his divine grace.

Looking back, the Perfected Lord’s aid first set victory in motion. The waters of the Jiang and Han surged mightily, while enemy warhorses terrorized the ferry crossings. Tensions on the frontier ran high, and for a time the people were like fish in a drying pot, on the brink of calamity. The Perfected Lord secretly strengthened the imperial army’s might, enabling the people to be spared and live in peace. The court bestowed an eight-character honorific title in recompense for the Perfected Lord’s divine grace, which reaches the highest heavens. The Perfected Lord shared in the nation’s good fortune and swept away the demonic miasma on the frontier. The August Heaven bestowed its protection far and wide, bringing auspicious energy to the mountains and rivers.

End of Accounts of the Perfected Lord Revealed through Inquiries at the Palace of Great Peace and Flourishing State on Mount Lu, juan three.

Accounts of the Perfected Lord Revealed through Inquiries at the Palace of Great Peace and Flourishing State on Mount Lu, juan four

Texts Honoring the Yuan Dynasty

Imperial Edicts

By the command of Eternal Heaven and under the protection of great fortune, the Emperor issues this decree to the people of towns and villages, as well as to darughachi (local officials), envoys traveling to and fro, military officers, soldiers on campaign, all masters (here meaning Daoist priests), and the people:

The decrees of Emperor Genghis and Emperor Qa’an (the Great Khan) stipulate that monks, Yelikewen (Christians), masters, and dashi-man (Muslims) must not be assigned any corvée duties. Envoys, officials, soldiers, and the people are forbidden to requisition their services. They are to pray to Heaven and offer blessings for us.

Now, in accordance with the system established by the decrees of successive generations, monks, Yelikewen, masters, and dashi-man are exempt from all corvée duties. Daoist priests are to follow the teachings of the Supreme Lord Lao and pray to Heaven, offering blessings for us. Therefore, this decree is specially granted to Zhang Tianshi (the Celestial Master Zhang), abbot of the Shangqing Zhengyi Palace on Mount Longhu in Xinzhou, authorizing him to take charge and put these provisions into effect. The Yanfa Temple belonging to the Celestial Master’s household is included as well.

Envoys may not lodge in the palaces, temples, or their buildings. No one may use their influence to seize a residence there, conduct official hearings within the palaces or temples, store grain or other goods there, or demand relay horses or provisions. No corvée duties may be imposed on any property belonging to the palaces and temples, including fields, waterways, bamboo and trees, mills, boats, gardens, pawnshops, storehouses and shops, bathhouses, storefronts, or wine and vinegar businesses. If anyone claims to be collecting taxes, they too must be refused, for this is an express imperial decree.

Powerful households of every kind must not demand anything from Daoist priests, and the priests must not give them anything. In all their affairs, Daoist priests are to follow the instructions of Zhang Tianshi and the teachings of the Supreme Lord Lao, and act in accordance with reason. They must not bring lawsuits between laypeople before the palaces or temples. If Daoist priests and laypeople become involved in a dispute, it is to be heard and decided jointly by the Daoist leader sent there by order and the local darughachi official. If a Daoist priest breaks the rules, or lies or steals while conducting official business, the matter is to be handed over to the local darughachi for resolution. Anything contrary to the rules must not be carried out; if anyone carries it out without authorization, the matter must be reported to the Emperor.

The tenth day of the second month in the fourteenth year of Zhiyuan

Statement on the Jiao Ritual Held for the Emperor’s Birthday

The Chief Administrator’s Office of Jiangzhou Circuit and the Circuit’s Daoist Registry Office, which oversees Daoist affairs, jointly arranged the following: on the twenty-eighth of this month, the Emperor’s birthday will be celebrated. Officials will be dispatched to the sacred site of Taiping Xingguo Palace to solemnly conduct a grand Golden Register Jiao ritual, a Daoist purification ceremony.

The altar will be opened on the twenty-sixth. Sacred scriptures will be recited, blessings sought, and a purification altar established and adorned with cloud-script talismans. On the twenty-seventh, petitions will be presented to the deities in three sessions, accompanied by rites of repentance and the stating of prayers. At dawn on the twenty-eighth, the ritual banquet will be laid out and offerings presented to the Daoist deities, completing the ceremony. May the Emperor enjoy boundless longevity, the foundations of the state remain firm, the people live in peace and plenty, and all under Heaven know peace.

Petition in Green Wording

Heaven has looked with favor and bestowed the Mandate, bringing forth an outstanding and valiant ruler. The Lord of the Southern Pole has manifested an auspicious sign, and the Emperor’s birthday has arrived in the blink of an eye. We respectfully perform this Jiao ritual in a celestial palace, devoutly following the rites for praying for longevity. May the Emperor’s years stretch on without end, keeping pace with Heaven; may the state enjoy lasting peace and stability, rising like the sun in undiminished radiance.

Statement on the Shangyuan Jiao Ritual

The Chief Administrator’s Office of Jiangzhou Circuit and the Circuit’s Daoist Registry Office respectfully observe the Shangyuan Festival, the fifteenth day of the first lunar month, a day when the Heavenly Official grants blessings. At the Hall of the Perfected Lord Who Investigates the Nine Heavens, in the sacred site of Taiping Xingguo Palace, they devoutly conduct a Lingbao purification Jiao ritual to pray for blessings and offer felicitations to the Emperor.

During the ceremony, sacred scriptures are recited, a purification altar is established and adorned with cloud-script talismans, and petitions are presented to the deities in three sessions, accompanied by rites of repentance and the stating of prayers. At the close of the ritual, a ceremonial banquet is laid out with one hundred and twenty places arranged for the deities. May the merit and benefits accumulated through this Jiao ritual be offered to His Majesty the Emperor. May he enjoy boundless longevity, the foundations of the state remain firm, and the people live in peace and plenty. May epidemics and calamities be banished forever, the weather prove favorable and harvests abundant, and all share in an age of peace.

At the beginning of the year, on a day appointed for worshipping the heavenly realm and praying for blessings, His Majesty, the reigning sovereign, reverently holds a ceremony to celebrate his birthday. We humbly pray that His Majesty’s life may know no end, that the foundations of the state may remain secure, and that the people may enjoy health and abundant produce. May epidemics and disasters be banished forever; may the weather be favorable and the harvest plentiful, so that all may share in an age of peace.

Blue Petition (a prayer presented to the deities during a Daoist purification ritual)

At the beginning of the year, on a day appointed for worshipping the heavenly realm, His Majesty, the reigning sovereign, is honored in a birthday ceremony. A gentle breeze passes through the palace halls; incense and candlelight rise like a memorial presented to the celestial court. We pray that the true deities descend to the azure heavens and gaze upon the pure capital of the celestial court, the dwelling of the Heavenly Emperor. May Your Majesty accept this offering in utmost sincerity and receive its abundant blessings. We humbly pray that the emperor’s realm may extend far and wide, that he may govern the myriad states with constant reverence, and that his sacred Virtue may grow day by day, becoming a model for the nine provinces of the realm. May the state attain prosperity and abundance, and may all share in an age of peace.

Purpose of Offering Incense and Establishing the Ritual Altar

By order of the court, the Taiping Xingguo Palace of Jiangzhou Circuit specially dispatched the envoy Yao Nan. Together with Zhang Liusun, patriarch of the Xuanjiao and superintendent of Daoist affairs across the Huainan, Jingxiang, and other circuits, as well as the various circuits of Jiangnan, he was to carry out the imperial decree and deliver the incense bestowed by the emperor. They proceeded to the great hall of the Perfected Lord Who Investigates the Nine Heavens, where they burned incense and established an altar to open the court of blessings and pray for divine favor. The officials entrusted with this duty have faithfully followed the decree and set the twenty-seventh day of this month for a thanksgiving purification ritual, a Daoist liturgy of fasting, scripture recitation, and incense offerings to repay divine grace and pray for blessings. The outstanding merit gathered through the rite is devoted to praying that the emperor’s sacred life may know no end, the foundations of the state remain secure, the people enjoy health and abundant produce, and all under Heaven live in peace and harmony.

Purpose of the Patriarch’s Altar Rite

Zhang Liusun, patriarch of the Xuanjiao and superintendent of Daoist affairs across the Huainan, Jingxiang, and other circuits, as well as the various circuits of Jiangnan, together with the imperial envoy Yao Nan, respectfully carried out the empress’s gracious decree and the crown prince’s command. They received the incense bestowed by the emperor and conveyed it to the sacred hall of the Perfected Lord Who Investigates at Taiping Xingguo Palace on Mount Lu in Jiangzhou, to be offered by burning. This rite is dedicated to praying for the emperor’s long life and good health. It also prays for auspicious signs in the inner palace, blessings and celebrations to gather at the crown prince’s residence, the people to live and work in peace, and customs across the Four Seas to be harmonious.

In the fifth year of the Yan’you era, the year Wuwu, an honorific title was bestowed upon the Perfected Lord.

By Heaven’s favor and command, the Emperor issues this sacred edict:

We have heard that Heaven, Earth, and all things come into being together, wondrously merging within the transforming power that gives birth to all things. Mountains and rivers bear the vital influence of spirits, each truly entrusted with duties of oversight and protection. We have therefore examined the precedents of former times and specially honored the spirits with fine and exalted titles.

The True Lord Who Inspects on Behalf of the Nine Heavens, Responds to the Mandate, Preserves the Realm’s Fortune, and Wondrously Transforms and Assists Its Harmony, enshrined at the Supreme Peace Palace on Mount Lu in Jiangzhou Circuit, has a Way that surpasses the vast and boundless realms, and merits that assist Heaven and Earth in their work of transformation and nurture. He commands the myriad spirits and clearly perceives the subtle, illuminating what is hidden and obscure. He traverses the Three Realms—the different domains of Heaven, Earth, and humanity—making plain the order by which blessings are bestowed on the virtuous and calamities brought upon the wicked. He administers Heaven’s talismanic mandates in its place and manifests instruction in accordance with the Way of the Void Emperor, a revered Daoist deity.

Since the Tang dynasty, the True Lord has revealed his presence through dreams and made Mount Kuang, Mount Lu, his enduring spiritual abode. Now that he has brought forth auspicious signs of the realm’s prosperity and protection, he should receive an even more magnificent title, to display the court’s favor.

Ah! The True Lord ranges across the Nine Heavens and throughout the eight directions, setting transformations in motion through inexhaustible wondrous powers. He gathers the Five Blessings—longevity, wealth, health and peace, love of virtue, and a good end—and bestows them upon the people, preserving peace throughout the realm and ensuring its continuance. We therefore confer upon him the title “True Lord of the Nine Heavens Who Inspects on Behalf of Heaven, Responds to the Mandate, Preserves the Realm’s Fortune, Wondrously Transforms and Assists Its Harmony, and Embodies the Highest Virtue, Benevolence, and Sagacity.” The responsible officials shall carry this out.

A day in the fifth month of the fifth year of the Yanyou era.

End of juan four of Accounts of the True Lord Who Inspects on Behalf of Heaven at the Supreme Peace and Flourishing Kingdom Palace on Mount Lu.

Accounts of the True Lord Who Inspects on Behalf of Heaven at the Supreme Peace and Flourishing Kingdom Palace on Mount Lu, juan five

Category of Immortal Practice (accounts of the cultivation of immortality)

Master Kang Meets Liu Yue

During the Zhou dynasty, there was a Master Kang who cultivated True Qi with his seven brothers. They lived in seclusion among the mountain forests and springs of Mount Lu. One day, a young man came to visit. He wore a broad-sleeved Confucian robe and an old-fashioned ceremonial cap. He spoke with refinement and enjoyed discussing the history of past and present, as well as the study of immortals. Master Kang found him unusual and welcomed him warmly. Several years passed, yet Master Kang still did not know the young man’s name.

After they had known each other for some time, Master Kang said, “I have long been familiar with your bearing, but have not dared ask your name, and do not know where you live.” The young man replied, “My surname is Liu and my given name is Yue. I live on the other side of the mountain. If you do not mind how remote it is, I hope you will come visit me. At the foot of the mountain there is a stone about three feet high. Knock on it, and you will see me.”

Master Kang followed his directions. At the foot of the mountain, he found a stone and knocked on it. Suddenly, a stone gate opened, swinging apart like two doors. A young attendant came out to greet Master Kang and led him forward for more than ten paces. Then two attendants in blue robes, carrying red ceremonial staffs, went ahead to guide him. Before long, Master Kang saw towers, terraces, pavilions, and halls scattered among one another, their gold and jade hues gleaming. Rare birds and beasts, and unusual flowers and trees, each displayed their own brilliant colors.

A Perfected One—an immortal who had attained success through Daoist cultivation—came out to welcome him, wearing a jade crown and carrying a vermilion seal cord and a precious sword. Master Kang realized this was no human realm and wished to stay. Seeing his thoughts, the Perfected One said, “Your hidden merits have not yet reached completion. There will be another chance for us to meet. There will be time in the future to travel together to the Penghai sea and the Turtle Palace, and to the Crimson Citadel and Vermilion Towers.” The Perfected One invited him to drink three cups of jade wine and then a sip of soup that extended life and preserved vitality, before seeing him off.

Master Kang looked back and saw that the great stone had returned to its former state. Later, when he went back and knocked on it, there was no response from within. He built a pavilion beside the stone and named it “Immortal Stone.” The words “Immortal Liu” had already been carved on the stone, and the remains of the temple’s three gates can still be seen today. This account comes from the Record of Immortal Liu’s Stone.

According to Zhang Yun-sou’s Record of the Southern Journey, a man called Master Kang built a dwelling on this mountain during the Zhou dynasty, so the mountain came to be known as Kanglu. The Taiping Xingguo Abbey lies thirty li south of the prefectural city. After passing Gantang Lake, follow the winding banks of the Mi River for about ten li. There you will see a stream flowing north, which rises at Qianxi Academy. A few li farther on is Xinqiao. Woods and mountain foothills lie on both sides of the bridge, and the stream’s clear sound is pleasing to the ear. Nearby peaks tower above the landscape, close to Gantang Lake. Cross Shegang Ridge, and you reach Taiping Xingguo Abbey, once the Temple of the Envoy of the Nine Heavens, who made inspections on behalf of Heaven during the Tang dynasty.

During the Xining era, the court bestowed on the Envoy of the Nine Heavens the title “True Lord Who Responds to the Origin and Protects the Mandate,” and changed the abbey’s designation from guan to gong. The palace complex was large, extending along the valley. It had steps, places for banqueting and rest, kitchens, and other facilities, with streams flowing around it. In the palace were plaques bearing inscriptions in Emperor Xuanzong of Tang’s own seal script, as well as lacquer plaques and inscriptions in ink. There was also a bronze-gilt statue as tall as a living person, along with an imperial portrait, palace plaques, colored boards, and a plaque inscribed in gold, all bestowed by the emperor. These precious objects were kept behind golden gates and could not ordinarily be seen. The palace also housed three celestial robes decorated with gold dust, bestowed by the emperor.

Below the steps outside the hall lies a stone called Liu Immortal’s Stone. According to legend, Master Kang once struck open the stone and went to meet Liu Immortal, who had invited him.

Hu Chongzhen once encountered Lü Dongbin.

The Daoist priest of this monastery was Hu Yongzong, whose religious name was Master Chongzhen. In his youth, he left secular life and became a monk, devoting himself wholeheartedly to cultivation. During the Xining era, a Daoist in worn-out clothes and tattered shoes barged into the storehouse hall, calling himself Hui and acting as if no one else were there. The other Daoists paid him no attention. Only Master Hu bowed to him and invited him to sit in a small pavilion. Looking him over carefully, Hu thought he possessed an extraordinary, immortal bearing and treated him with respect.

The Daoist Hui asked for wine. After drinking several cups, he invited Master Hu to his own lodging for more. Hu declined, saying it was already late. Hui stroked his beard, smiled, and took his leave. Early the next morning, Master Hu went into town to pay his respects to the prefect. When he reached the city gate, he found it still closed, yet the Daoist Hui had already come out of the city and was smiling at him. The gatekeeper said, “This Daoist Hui has been waiting here for the gate to open since before the third watch. I have no idea who he is.” Hu, too, found the matter most strange.

Several years later, Hui came to visit Master Hu at the monastery. He wore a leather belt, carried a hemp rope, and had two jars slung from a pole. He called himself “the Great Song traveler.” His speech was refined and elegant. When Hu asked what was in the jars, Hui said they held his belongings. Hu opened them and found them full of gold, silver, and valuables. Hui asked whether Hu wanted any. Hu replied that he did not; all he sought was the art of long life.

Hui took out some silver, bought wine, and drank with Hu. In person, he transmitted to him the highest Dao. Toward evening, Hui used a knife to dig into the ground and let wine drip into the hole. He then mixed saliva with the soil and blew on it for a while, forming a lump of ink. He tossed it onto the table, where it landed with a ringing clink. “Take this,” he told Hu. “It can cure illness and enable you to become an immortal.” They drank another round, and Hu passed out drunk. When he awoke, the whole room was filled with a delicate fragrance, but Hui was gone. Water was welling up from the place he had dug. Hu ground the lump of ink, took it with wine, and his long-standing illnesses were cured at once.

Hu lived into his seventies, yet his face still looked youthful, and he could drink as much as he had in the past. In time, he grew weary of socializing. One day, he left behind a poem and then shed his physical form and departed. The monastery still has the “Ink Immortal Spring.” Its water tastes sweet when cupped and drunk, and it never runs dry in either winter or summer. Wang Zuocheng Song, Attendant Gentleman Song Boyou, and other distinguished men all left poems in response, which were collected in the Collection of Poems by Eminent Figures of This Monastery. Hu also wrote The Account of Encountering an Immortal. This account comes from an inscription on a stele called The Old Records of This Monastery.

Qi Wuzhi’s Seated Departure

After paying homage to the divine beings each morning, Qi Wuzhi, a Daoist priest at this temple, would shut his door and sit upright in silence, keeping no contact with the outside world. He recited the Scripture of Salvation through the Numinous Treasure and quietly reflected on its meaning. Gradually, he came to understand the scripture.

During the Chongning era, he suddenly began drinking water continuously for several days. He said to Lü Shizhong, a fellow Daoist priest who lived with him, “There is nothing in the mortal world worth holding on to. I am about to depart.” Lü Shizhong thought he was joking.

At midnight, Qi Wuzhi sat cross-legged and upright, raised his hand, and pointed to a candle. “Let this candle flame bear witness: this is truly no easy matter.” Lü Shizhong still did not understand what he meant, and went to bed, where he soon fell asleep. When he awoke, Qi Wuzhi had died, still sitting upright. In Daoist biographies, “seated transformation” refers to a practitioner’s death while sitting upright.

Bi Yangsu Meets an Extraordinary Man

Bi Daoning, a Daoist priest at this temple, had the courtesy name Kangshu. From childhood he was exceptionally bright, with strikingly handsome features. He could memorize a scripture after reading it just once. During the Shaosheng era, he traveled through the Jiangsu and Zhejiang region. One day, he reached Qianshan and met a fangshi, a practitioner of esoteric arts. The man was imposing in appearance but did not give his name. The two then set off together to explore the mountain.

Bi Daoning recognized that the fangshi was no ordinary man and wanted to take him as his teacher. The fangshi silently understood his intention and said, “The key to learning the Dao lies in cultivating the spirit and nourishing the breath. Books on alchemy are only steps and means for entering the Dao. If you can put aside worldly distractions and devote yourself to cultivating the spirit…”