《徐仙真录》

Talented men are born by Heaven’s will. If they are given responsibility in this world, they can serve their ruler faithfully, protect the people, and enjoy high rank. After death, the people of a region may offer them sacrifices, while their hidden virtue and the blessings of the spirits continue to benefit later generations. This is surely no coincidence. Perhaps Heaven intended to bring good fortune to the people of the world and therefore enabled him to achieve such distinction. Otherwise, how could he have been different from ordinary people? The story of the Two Immortals of the Xu family illustrates this well.

The Two Immortals of the Xu family were from Xiong Mountain in Haizhou and descended from King Yan of Xu. Their father, Xu Wen, was a celebrated general of the Wu kingdom during the Five Dynasties. He repeatedly distinguished himself in battle, rose to the office of chancellor, and was posthumously granted the title Prince of Qi, with the posthumous name Zhongwu, “Loyal and Martial.” All five of his sons were made princes. Two of them, Zhizheng and Zhikua, were the Xu Immortals. During the Tianfu era, after the Tang ruler abdicated the throne, Zhizheng was made Prince of Jiang and Zhikua Prince of Rao. The two jointly guarded Jinling. They were stern yet virtuous, and skilled at bringing peace to the people. When they led their troops into Fujian, local bandits surrendered, and peace returned to the region. The people of Fujian admired and rallied to them, and built a living shrine—one established for a person still alive—north of Ao Peak, where they set up images and offered sacrifices.

Moved by the people’s sincerity, the Immortal Xu said to the people of Fujian one day, “Next year I will leave you, but I will continue to protect this land unseen.” As he had foretold, he later departed, and the people became even more devout in their worship. From then on, when they faced drought or flooding, crop pests or locusts, fires or water disasters, bandit raids, illness, marriage, or burial, their prayers were often answered, as if an echo had replied. He was also skilled at writing and calligraphy. His compositions shone like clouds and rosy mists, drawing the admiration of all who saw them.

Since the Song dynasty, the Immortal Xu has repeatedly received titles from the imperial court. During the Yongle era of the Ming dynasty, the court judged that he had protected the imperial person when the emperor’s health was poor. It therefore renovated his shrine, composed an imperial stele, and bestowed further honors to make his divine beneficence known. It is clear, then, that the Immortal Xu was a loyal minister in life and a manifesting deity after death, whose merit benefited both the state and the people. Is this not precisely a case of Heaven intending to bring good fortune to the world and enabling him to attain such a state?

The shrine official Fang Wenzhao feared that the Immortal Xu’s lineage, life story, accounts of his miraculous responses, poems and calligraphy, and the honors and inscriptions bestowed by successive dynasties and the present court might be lost with the passage of time. He therefore compiled them into a book entitled True Record. Sun, the general commander of the Fujian garrison and a native of Mengcheng, was a man of loyalty and righteousness. After reading the book and being deeply moved, he donated his salary to have it printed and circulated, and asked me to write this preface.

In my view, the Immortal Xu was intelligent and upright. The remarkable deeds he performed throughout history involved nothing secret or bizarre, nor anything that might mislead the people. They showed nothing beyond loyalty to one’s ruler, filial respect for one’s parents, benevolence toward the people, and care for all things. These are also qualities that scholars and gentlemen should practice. Those nearby who have heard of or witnessed his deeds need no book to learn of them. But people in distant, remote places who have not yet heard of him may, if they have the chance to read this book, draw inspiration from it: they can learn how to fulfill the duties of ministers and children, cultivate themselves with care, and keep their conduct upright. That is why I have written this preface.

In the autumn of the eighth year of Zhengtong, on an auspicious day in the seventh month of the gui-hai year, Wang Yongsheng, instructor at the Confucian school in Min County, Fujian, wrote this preface.

Inscription for the Reprinting of the Authentic Records of Immortal Xu

The Authentic Records of Immortal Xu recounts the lives and deeds of the two Perfected Lords, Hong’en and Lingji. It includes their portraits and explains why successive courts bestowed titles upon them. It also records how Emperor Taizong, the Wen Emperor of the Ming, ordered palaces and temples to be built and composed inscriptions for their steles. The book further contains passages praising them from the Book of Hidden Rewards for Good Deeds, imperial edicts conferring additional titles, sacrificial and Zhaijiao purification rituals, words of commendation, the reverence shown them by emperors through the ages, and the ceremonies for bestowing robes. It also includes ancient rhapsodies, commemorative accounts, prefaces, poems, and divination verses written by the Perfected Lords through spirit writing. The prose is elegant and radiant, and the meaning it conveys shines from antiquity to the present.

Fang Wenzhao and other officials who served the Perfected Lords gathered these materials and compiled them into two parts, comprising several volumes. The work recounts how the Perfected Lords wielded divine transformations and brought benefit to the state and its people; it records their hidden protection of the emperor and their virtuous assistance to the court, along with the many signs of their miraculous efficacy. Nothing has been left out. The book was printed once before, but so much time has passed that its edition can no longer be identified, and its contents were not as complete as they are now. The compilers edited and collated the material, copied it into a complete text, and prepared to carve printing blocks and circulate it. Years went by, however, and a lack of funds kept the project from completion.

At that time, General Sun Jingkang of Mengcheng, who bore the title Guardian of the State, was ordered to command the military administration at Futang. Before long, he went in person to pay his respects to the Perfected Lords at Aofeng Ancestral Palace. He solemnly performed the sacrificial rites, kneeling and offering wine; the divine and human hearts were in mutual communion. After the ceremony, Lord Sun picked up the book and read it. Delighted and full of admiration, he offered to fund its publication, determined that the miraculous deeds of the Perfected Lords should be passed down for generations. As soon as work began, he asked me to write a preface recording the matter.

I purified myself with fasting and bathing, burned incense, and read the book for several days. I learned that the Perfected Lords had accumulated merit and virtue, were supremely loyal and deeply filial, had admired the Dao and cultivated themselves until they became immortals, and had made benefiting beings and relieving people their purpose. These true accounts are all preserved in the book, with nothing omitted. They are worthy of passing down for ten thousand ages and will not be lost.

This also moved me to reflect: in the past, because the book had not been printed, people throughout the realm had no way to see or hear of it. Now that it has been published, it is as though people in every quarter of the world can hear and see: the deaf regain their hearing, and the blind see the light again. When people read this book and grasp its principles, they will admire the noble conduct of the Perfected Lords, learn loyalty and filial devotion, cultivate virtue and do good, and hope to ascend the ranks of immortals, attain the Dao, and become perfected beings. In this sense, the Perfected Lords not only achieved their own perfection long ago; they will continue to guide and transform people into the boundless future.

Lord Sun acted with this intention. He may be called sincerely devoted to goodness, mindful of the rites for revering Heaven and serving the spirits, loyal to his ruler and filial toward his elders, and deeply reverent toward the Dao of the Perfected Lords. Such conduct is beyond what ordinary people can match. Ah, if even a single thought of goodness can move Heaven, how much more so the great good deed Lord Sun has undertaken! It truly deserves to be recorded.

The Authentic Records of Immortal Xu is detailed in its contents and has now been compiled as a complete work. A preface by Lord Ma of Fengyang, formerly Right Regional Surveillance Commissioner of Fujian, and by other men of letters already appears at the beginning, so I will not repeat what they have said. I will simply record the compilation of this book, its circulation, and the date of this reprinting.

On the Shangyuan festival day in the first month of the sixth year of Zhengtong, the xinyou year, Zhu Hui of Xin’an, a later scholar serving as magistrate of Tongan County in Quanzhou Prefecture, respectfully wrote this.

About ninety li south of the city of Sanshan in Fujian stands Golden Turtle Peak, rising high into the clouds and towering above the surrounding mountains. At its foot is a shrine to the Perfected Lord of Numinous Aid. At the time, I had been appointed to administer the affairs of this region. One day, I led my subordinates there to pay their respects. The shrine’s steps and courtyard were neat and elegant, and the divine image was solemn and imposing, but I did not yet know the origins of this immortal.

At that time, Huang Heng, an elder of the district who was nearly eighty, came forward and told me: “The deity’s surname is Xu, and he is a descendant of Prince Yan. In the second year of the Kaiyun era of the Jin dynasty (945), he led troops into Fujian. Passing through Jinbie, he stationed his forces here and suppressed bandits. Later, he attained the Dao and became an immortal. Though he withdrew from sight, he continued to protect the people in secret, allowing the villagers to live in peace. A local man named Fang Jue first built a shrine for him on Zhiyu. This is what is now called the Ancestral Temple. Fang Jue’s grandsons, Fang Xun, Fang Gan, and Fang Zhong, reported the matter to the officials in charge. When news reached the court, an imperial edict bestowed an honorific title. Fang’s descendants carried on their forebears’ intentions and carefully observed the rites of sacrifice. In the seventh year of the Zhenghe era of the Song dynasty (1117), incense was established at a branch shrine, built at the site of today’s Lingji Palace. Later, Fang Huan and Fang Wen led the villagers in enlarging the main hall and building a gate tower and an ornamental archway. The deity’s numinous power became increasingly manifest, and the court held him in ever greater esteem. The temple was renovated, and the rites of sacrifice grew more elaborate, far surpassing those of earlier times.”

They then presented the True Record of Immortal Xu, which gives a detailed account of the deity’s manifestations, as well as The Literary Works of Immortal Xu, a collection of writings said to have been composed by him. These include inscriptions, biographies, colophons, prefaces, letters, eulogies, and prayers, along with “Rhapsody on Turtle Peak” and praises inscribed beside murals. They were written on different occasions and take many forms, each bringing fresh and remarkable turns of expression.

The villagers also said to me: “The deity’s manifestations are widely known, and accounts of the merit he accumulated in secret are all preserved in these books. Though the books have circulated, no one has yet written a preface for them. We respectfully ask you to write a few words.” Unable to decline, I wrote this preface.

The deity was born in this age, with gifts and intelligence far beyond the ordinary. Later, he studied the mysteries of the Dao; his brothers were likewise outstanding, and together they were entered into the register of immortals. He left his traces on Golden Turtle Peak, where the numinous vitality of the mountains and rivers gathered around him. He came to receive offerings in the temple and extend his blessings to the people of the region. Why did his merit remain hidden for so long? The answer is that the age has its rises and declines, and the movement of Qi, too, has its times of visibility and concealment. The deity foresaw the signs and temporarily concealed his Virtue, entrusting it instead to his writings. Those words, elusive and ethereal, as though written by an immortal’s brush, shine with brilliance and inspire wonder. At times they reveal his divine power; when people pray, they receive a response, like an echo answering a call. The accounts of his cultivation were also recorded in sequence, gathered into a work and passed down to the world. More than four hundred years have passed since the first of these events.

Now we live in the flourishing age of the Great Ming, unified under one rule and extending its benevolence in every direction. The court has entered into communion with the divine and bestowed on the deity the title Perfected Lord of Vast Grace. It has proclaimed his long-hidden merit and greatly manifested his numinous power, enabling him to assist the state and protect the people. He has repeatedly sent auspicious signs, and all under Heaven revere him. Thus the deity’s Virtue has been recorded in the chronicles, his honors and titles have grown more illustrious, and regular sacrifices are offered in spring and autumn. A stone stele has been engraved to commemorate his achievements and pass them on to later generations. In such a grand ceremony, the deity and the people depend upon one another; this is surely no coincidence. Therefore, I have written this preface.

On the fifteenth day of the middle winter month, the Jiachen year of Yongle in the Great Ming (1424). Written by Ma Mian, Left Administrative Commissioner of the Fujian Regional Administration Commission, with the rank of Grand Master for Court Service.

Xu Wen, whose courtesy name was Dunmei, was from Qushan in Haizhou. He had five sons, named Zhixun, Zhijian, Zhixun, Zhizheng, and Zhe, and adopted another son, Zhigao.

Xu Wen first served under Yang Xingmi. After distinguishing himself in battle, he was promoted to Commander of the Right Guard and began taking part in military and government deliberations. In the sixth year of Tianyou (the year of the Earth Snake), the ruler of Wu appointed him concurrently as governor of Shengzhou, where he was to train the navy at Jinling. In the twelfth year of Tianyou (the year of the Wood Pig), he was promoted to Army Supervisor, governor of Runzhou, and military commissioner of Zhenhai, and was also appointed Tongpingzhangshi, an office involving participation in court affairs. In the twelfth month of that winter, he was enfeoffed as Duke of Qi and additionally appointed commissioner for military operations in the Two Zhejiang regions.

When Xu Wen first took up residence in Runzhou, he designated the six prefectures of Shengzhou, Runzhou, Xuanzhou, Changzhou, Huangzhou, and Chizhou as the territory of the State of Qi, and established the Grand Governor’s Office in Shengzhou. In the sixteenth year of Tianyou (the year of the Earth Hare), he was appointed Grand Chancellor and given overall command of all military affairs within and beyond the court. In the fourth year of Tongguang (the year of the Fire Dog), he was posthumously honored as Grand Chancellor. A temple was established in Jinling for Xu Wen’s great-grandfather and the four earlier generations of his ancestors. In the second year of Tiancheng (the year of the Fire Pig), Xu Wen died. The ruler of Wu posthumously bestowed on him the title Prince of Qi and the posthumous name Zhongwu, “Loyal and Martial.” He is the figure now known as the Divine Father, Prince of Qi, Loyal and Martial, Assistant of Radiant Truth, the True Lord.

Xu Zhigao, whose courtesy name was Zhenglun, later resumed the surname Li and changed his name to Li Sheng. He was from Xuzhou. Orphaned at a young age, he lived in Haozhou. Yang Xingmi first took him in and then gave him to Xu Wen.

Xu Zhigao, courtesy name Zhenglun, was from Xuzhou. He lost his father in childhood and later became a wanderer in Haozhou. At first, after Yang Xingmi took him in, he entrusted him to Xu Wen to raise. Xu Wen was mild and generous, and also a man of strategy. While serving as commander of Wu’s fleet, he once led troops to garrison Jinling. Later, for his achievements, he was appointed prefect of Shengzhou.

In the fifteenth year of Tianyou, the year Wuyin, Wu appointed Xu Zhigao deputy military commissioner, assisting with the handling of government affairs, and enfeoffed him as Prince of Haidong Commandery. The following year, the year Jimao, he was also appointed Left Chancellor, took part in government, and oversaw military affairs both within and outside the court. In the fourth year of Tiancheng, the year Jichou, the ruler of Wu additionally appointed Xu Zhigao Secretariat Director.

In the second year of Changxing, the year Xinmao, the ruler of Wu sent Xu Zhigao to garrison Jinling and appointed him military governor of both Zhenhai and Ningguo, stationing him in Jinling to oversee state affairs. In the third year, the year Renchen, he expanded Jinling’s walls; in the fourth year, the year Guisi, he built palaces there.

In the second year of Qingtai, the year Yiwei, the ruler of Wu elevated Xu Zhigao to Grand Marshal and Prince of Qi, and granted him exceptional honors. In the second year of Tianfu, the year Dingyou, Xu Zhigao founded the state of Qi in Jinling. That autumn, Wu’s Crown Prince Lian married Xu Zhigao’s daughter as his consort. Xu Zhigao then began building an ancestral temple to honor his forebears, along with altars to the soil and grain, and changed Jinling’s name to Jiangning Prefecture. In the eighth month of that year, the ruler of Wu, Yang Pu, held the investiture and abdication ceremony, yielding the imperial throne to the Prince of Qi, Xu Zhigao. Xu Zhigao then resumed the surname Li and changed his name to Sheng, while honoring Xu Wen as his adoptive ancestor. Xu Wen’s several sons were all made princes, and his daughters were made princesses of commanderies and counties. This is the Tang ruler whom this palace now refers to.

Xu Zhixun: In the first year of Qianzheng, the year Dinghai, the ruler of Wu appointed him Grand General Who Assists the State and Prefect of Jinling. Later, he was additionally appointed Right Commander of the Army and enfeoffed as Prince of Hong.

Xu Zhijian was Xu Wen’s adopted son. Xu Zhigao served Wu with great deference, but several of the Xu family’s sons were deeply displeased with him. They once invited him to a banquet and secretly stationed armed swordsmen in advance, intending to kill him. Xu Zhijian informed Xu Zhigao of the plot, enabling him to escape. Later, Xu Zhijian was enfeoffed as Prince of E.

Xu Zhixun: In the second year of Tianyou, the year Yihai, Xu Wen sent him to Guangling to assist the ruler of Wu. Wu appointed him commander of the army, and later enfeoffed him as Prince of Guangling.

Xu Zhizheng was enfeoffed as Prince of Jiang in the second year of Tianfu (the year dingyou), after Zhigao accepted the throne through abdication from the Wu state. In the ninth year of Tianfu (the year jiachen), Xu Zhizheng and the Prince of Rao led troops into the Min region and distinguished themselves at Jin’ao. The people there consequently built a temple to worship him. He is the figure now known as the “True Lord of Vast Grace of the Golden Palace of the Nine Heavens.”

In the nineteenth year of Tianyou (the year renwu), Xu Zhikua was appointed by the ruler of Wu as prefect of Jinling. Later, after Zhigao accepted the throne through abdication, Xu Zhikua was enfeoffed as Prince of Rao. He is the figure now known as the “True Lord of Vast Grace of the Jade Palace of the Nine Heavens.” The Five Marshals are the True Lords of Vast Grace who garrison the palace gates in the ancestral temple.

In the nineteenth year of Tianyou (the year renwu), Xu Zhikua was appointed by the ruler of Wu as prefect of Jinling. Later, after Zhigao accepted the throne through abdication, Xu Zhikua was enfeoffed as Prince of Rao. He is the figure now known as the “True Lord of Vast Grace of the Jade Palace of the Nine Heavens.” The Five Marshals were the generals stationed in the ancestral temple; their titles of enfeoffment are clearly recorded on the temple stele of that time. The generals Yue Wenchang, Xu Wenji, Li Gu, Han Xizai, Zu Qu’en, Yan Keqiu, Ruan Qing, Lu Qi, and others all served under the True Lords, but no stele inscriptions recording their titles have been found for reference.

In the eighth year of Tianfu (the year guimao), Zha Wenhui was appointed by the ruler of Tang as commissioner of the Privy Council. In the ninth year of Tianfu (the year jiachen), Lian Zhongyu of Min killed the ruler of Min, Wang Yanxi, plunging the region into turmoil. Tang sent Zha Wenhui to assist the two princes in a campaign against Jianzhou, and he stationed his forces at Jianyang. Before long, the generals across Min submitted surrender petitions and pledged allegiance. In the eighth month of that autumn, Zha Wenhui capitalized on his victories and captured the four prefectures of Jian, Ting, Zhang, and Quan. He is the “Marshal Zha, Defender of Yong’an,” worshipped today at Lingji Palace.

In the eighth year of Tianfu (the year guimao), Bian Gao was appointed by the ruler of Tang as a secretary of the Office of Diplomatic Affairs. He was ordered to attack the rebel Zhang Yuxian in Qianzhou and captured him, compelling him to surrender. In the ninth year of Tianfu (the year jiachen), Bian Gao was appointed governor of Xinzhou. That autumn, great turmoil broke out in the Chu region. Tang sent him to attack Chu, and he captured Tanzhou. He was then appointed military governor of Hunan. He is the “Marshal Bian, Defender of Wu’an,” worshipped today at Lingji Palace.

Wei Cen was born in the jiǎchén year of the Tianfu era (944). The Tang ruler appointed him Deputy Commissioner of the Privy Council. In the dīngwèi year of the Tianfu era (947), Wei Cen was sent to pacify the area around Zhangzhou and Quanzhou. He was later reassigned as Military Supervisor and appointed Crown Prince’s Attendant. He is the Marshal Wei now enshrined at Lingji Palace, honored as the Military Commissioner and Left Gate Guard.

Zhao Zhong, courtesy name Wende, was initially appointed by the Tang ruler as Governor of Chizhou. Later, he was summoned to court and appointed Magistrate of Xuanzhou. He is the Marshal Zhao now enshrined at Lingji Palace, honored as Commander-in-Chief and Right Gate Guard.

Diao Yanneng was appointed by the Tang ruler as Military Commissioner for the Pacification of the Realm in the rényín year of the Tianfu era (942). He is the Marshal Diao now enshrined at Lingji Palace, honored as Commander of the Army and Vanguard.

Origins of the Temple’s Investiture

Imperial Investiture and Divinatory Signs

In the bǐngxū year of the Qiandao era (1166), Fang Xun, Fang Gan, and Fang Zhong submitted accounts of the relevant events to the prefect, stating that the deities “protect the region and respond efficaciously.” In the gēngxū year of the Xining era (1070), Lin Huaixian and others submitted accounts to Cheng Shizhong, Minister of the Court of Imperial Entertainments, asking him to recommend them in a memorial to the throne. In the yǐmǎo year of the Xining era (1075), Liu Yi and Zhou Ruli again prepared a document for submission. In the wùzǐ year of the Shaoding era (1228), Xue Bi, the pacification commissioner, petitioned the court on their behalf. In the jiǎwǔ year of the Duanping era (1234), Zhou Shuo of the Left Treasury and Zhou Sui, Prefect of Chaozhou, reported the matter to Li Zongmian, a senior court official, asking him to recommend them in a memorial. In the bǐngshēn year of the Duanping era (1236), Emperor Lizong of the Song bestowed the following titles:

The King of Jiang was titled “Perfected One of Manifest Efficacy and Universal Aid, Who Illuminates the Dao and Attains De, of the Bright Dao Palace in the Nine Heavens.”

The King of Rao was titled “Perfected One of Broad Aid and Manifest Efficacy, Who Proclaims Transformation and Supports the Teaching, of the Jade Palace in the Nine Heavens.”

Their father, the King of Qi, was titled “Perfected One of Loyal Valor”; their mother, Lady Tian, was titled “Immortal Consort of Benevolent Longevity.” Their consorts, Lady Xu and Lady Tao, were titled “Immortal Consort Who Offers Support” and “Compassionate and Benevolent Immortal Consort Who Offers Good Aid,” respectively.

In the first year of the Jiaxi era of the Southern Song (1237), the court bestowed the temple title “Lingji Palace.”

In the fourteenth year of the Yongle era of the Ming (1416), the Court Gentleman Wang Yu and Minister Fang Bin submitted a memorial to the court reporting the deities’ merits. The following year, Emperor Taizong, the Chengzu Emperor of the Ming, granted them further titles:

Jinque, a divine title, became “Perfected One of Clear Subtlety, Cavernous Mystery, Emptiness, Marvelous Response, Compassion, Benevolence, and Vast Grace”;

Yunque, a divine title, became “Perfected One of Lofty Radiance, Broad Stillness, Deep Tranquility, Marvelous Response, Benevolence, and Vast Grace”;

Their father was titled “Perfected One Who Assists and Illuminates,” and their mother, “Immortal Consort of Refined Goodness.” Lady Xu was titled “Immortal Consort of Chaste Response,” and Lady Tao, “Immortal Consort of Reverent Stillness.”

In the sixteenth year of the Yongle era (1418), they were granted further titles:

Jinque became “True Lord of Vast Grace Who Protects the State and Shelters the People”;

Yunque became “True Lord of Vast Grace Who Supports the State and Blesses the People”;

Their father became “True Lord Who Assists and Illuminates.”

The court also bestowed a temple title, renaming it the “Palace of Vast Grace and Numinous Aid.”

During the Xuande era, Jinque was titled “True Lord of Vast Grace Who Protects the State and Shelters the People,” Yunque was titled “True Lord of Vast Grace Who Supports the State and Blesses the People,” and their father was titled “True Lord Who Assists and Illuminates.” The temple retained the title “Palace of Vast Grace and Numinous Aid.”

In the tenth year of the Xuande era (1435), after ascending the throne, the emperor granted further titles: Jinque became “True Lord of Vast Grace Who Exalts Blessings,” and Yunque became “True Lord of Vast Grace Who Bestows Blessings.”

The First Shrine at Aofeng

In the second year of the Kaiyun era of the Jin (945), the True Lord led troops into Fujian and stationed them there to quell bandit unrest. The local people then built a shrine for him at Aofeng. In the eighth year of the Taiping Xingguo era of the Song (983), they also built an ancestral temple. Its original site remains the same, at the location now in front of the Buddhist temple. By the jiachen year of the Yongle era of the Ming (1424), 479 years had passed since the first shrine was built.

The Ancestral Temple of Vast Grace and Numinous Aid

In the eighth year of the Taiping Xingguo era of the Song (983), the donor Fang Jue first built the ancestral temple, constructing its hall from stone. Shrines throughout the region trace their origins to this ancestral temple. Rites were held there each year at the appointed time, under the direction of the Fang clan. In the seventh year of the Zhizheng era of the Yuan (1347), Fang Zhuangyou, Fang Fengwu, and Fang Sixi rebuilt the ancestral temple and erected a new stele. In the third year of the Yongle era (1405), Fang Wenzhao and others raised funds for its reconstruction and reoriented the temple to face south. By the jiachen year of the Yongle era of the Ming (1424), 442 years had passed since the ancestral temple was first built.

The Yanshe Community Altar

In the first year of the Dazhong Xiangfu era under Emperor Zhenzong of the Song dynasty (wushen, 1008), a temple was built at Yan Creek. Later, incense and offerings from the ancestral temple were brought here for worship. Funds and materials were then raised to rebuild it, and the temple was reoriented to face south, with its back to the north. By the jiachen year of the Yongle era under the Ming dynasty’s Yongle Emperor (1424), 442 years had passed.

The Community Altar at Yan Creek

In the first year of the Dazhong Xiangfu era of the Song dynasty (wushen, 1008), a temple was built at Yan Creek. Incense and offerings from the ancestral temple were brought here for worship. In the seventh year of the Zhenghe era under Emperor Huizong of the Song dynasty (dingyou, 1117), the temple was moved to Hong’en Lingji Palace. The original site was abandoned and from then on was called the community altar.

Hong’en Lingji Palace

In the seventh year of the Zhenghe era of the Song dynasty (dingyou, 1117), after the old temple at Yan Creek was abandoned, a palace was built here, facing west with its back to the east. Each year, when the village elders made offerings to the deities, they went to pay their respects at the ancestral temple and prepared sacrificial offerings such as livestock and wine, showing that they had not forgotten their roots.

In the thirteenth year of the Zhizheng era under the Yuan dynasty’s Shundi Emperor (guisi, 1353), Shen Jianweng and others rebuilt the palace temple and erected a stele. Later, Fang Huan, Fang Wen, and others enlarged the main hall—the space in the palace temple where rituals and other activities were held—and built a gate tower. In the eighth year of the Yongle era of the Ming dynasty (gengyin, 1410), Fang Wenzhao and others raised funds and materials for another reconstruction. In the fifteenth year of the Yongle era (dingyou, 1417), the emperor ordered eunuchs and local officials to lead laborers in enlarging the site and rebuilding the palace temple, and had an inscription composed for a stele. By the jiachen year of the Yongle era (1424), 309 years had passed.

Qilong Immortal Shrine

In the seventh year of the Xuanhe era under Emperor Huizong of the Song dynasty (yisi, 1125), an altar was first established here for worship. Later, prayers for rain were answered, so a shrine was built for worship; it was therefore called the “King Who Prays for Rain.” In the eleventh year of the Chunxi era under Emperor Xiaozong of the Song dynasty (jiachen, 1184), the local resident Guo Xisheng rebuilt it. In the first year of the Yuanzhen era under the Yuan dynasty’s Chengzong Emperor (yiyou, 1295), Zhang Feng and others repaired it. By the jiachen year of the Yongle era of the Ming dynasty (1424), 300 years had passed.

“Lineage of incense and offerings” refers to the history of how temples in different places have continued the worship and offerings to their deities.

Incense offerings to the Lingji deities flourished throughout the region. The population was prosperous, and temples were therefore built in many places: the Gui Palace at Yushui Qingjiang; Yushan Yuban; Fushan Qilong; Shishe at the end of the Xin’an River; temples west of Pengshan Qingbu and extending north and south as far as Bailu; as well as the Cishi Fuzang Temple at Heshan and the Hufa Jialan, a temple to guardian deities. Though these temples differed from one another, their incense offerings all stemmed from the ancestral palace and, in truth, all came from the Perfected Lord Hong’en. The commanders and generals enshrined at each shrine differed because the Perfected Lord sent them to their respective posts when the temples were founded.

The Account of Xu Xian’s Manifestation

The side galleries east and west of the ancestral shrine at Lingji Palace have fallen into ruin, but the divine images still stand in solemn grandeur. When I was young, I heard my teacher say that the records here recount how the two Immortals Xu received offerings in the temple and manifested their power to protect the people. I have set down these accounts in the order in which the events occurred, and appended poems praising their virtue.

At first, the two Immortals Xu delighted in doing good and reciting the scriptures. Later, they aided others through good deeds done in secret. They built a temple on Zhiyu, and its incense offerings gradually spread and continued from generation to generation in orderly succession. Those who later ascend to this hall can survey centuries of history at a glance, as if they had witnessed it themselves. Today, all who come here are moved to admiration and praise, and approach with reverence.

So much time has passed that the images have decayed and grown indistinct. I have often worried that these deeds might be lost to oblivion, so I have recorded them in detail for posterity. I have also written of the gods’ manifest efficacy during the Yongle era of the Great Ming, their reverence for Heaven, and their diligent concern for the people, thereby continuing the earlier account. This, too, marks the renewed flourishing of the gods’ numinous virtue during the Yongle era.

Respectfully recorded with a bow by Huang Heng, Recluse of Linqiu.

They delighted in doing good and cultivating themselves.

The two immortals were descendants of King Xu Yan and sons of Xu Wen of the Southern Tang. Their home was Qushan in Haizhou. From childhood, they delighted in doing good and sincerely cultivated De (Virtue). When they encountered people in poverty, they were glad to give alms and offer help. They did not care for luxurious clothes or possessions, and when traveling for pleasure they sought no rare or exotic things. They preferred a simple, austere life and ate vegetarian food every day. As their good deeds and cultivation steadily accumulated, they eventually attained the Dao and became immortals.

The poem says: Few in this world understand that good deeds bring blessings; who, then, understands the cultivator’s joy in seeking the Dao? The furnace fire of alchemy lights up the vast sky, inspiring wonder. From ancient times to the present, there is clear proof of divine manifestations that bestow blessings.

Upholding the Scriptures and Paying Reverence to the Dipper

They ate vegetarian food every day and recited Daoist scriptures, including the Jade Emperor Scripture, the sacred names of the deities, and the Scripture for Extending Life through the Northern Dipper. They studied widely among the scriptures on Daoist rituals and liturgy. Each night, after fasting and bathing, they arranged an incense altar and, with only their two younger brothers beside them, prayed to Heaven and paid reverence to the Lords of the Northern Dipper. “Paying reverence to the Dipper” refers here to the Daoist ritual of bowing and praying to the Lords of the Northern Dipper, often performed to seek longevity, avert calamity, and receive protection.

They prayed that military forces be spared and warfare brought to an end, so the people could live in peace. Even when state affairs kept them busy, they did not abandon this aspiration. They continued diligently to recite scriptures and cultivate the Dao, and as time passed, their resolve grew firmer.

The poem says: Who knows how diligently those who seek the Dao apply themselves each day? By upholding the scriptures and paying reverence to the Dipper, they gradually accumulate merit and virtue. When their cultivation is complete, they can transcend the Three Realms, and their names will be entered in the registers of the immortals and endure for ages.

Invested as Princes to Guard the Realm

After the ruler of the Tang ceded the throne, in the second year of the Tianfu era of Jin (937), the brothers Xu Zhizheng and Xu Zhi’e were invested as Prince of Jiang and Prince of Rao, respectively, and sent to guard Jinling. They comforted displaced people and governed and protected more than twenty prefectures. Taxes and labor service were reduced for the people, while the army’s supplies were secured. The tribes in distant regions all obeyed the laws and fulfilled their duties. Old people and children played freely, and the people joined hands in song, bringing peace to the people of Jiangnan.

The poem says: Like flower calyxes, the brothers were close and worked together to establish their achievements. Each received a fief and became a prince. The people lived in comfort and the state was at peace, with songs heard everywhere. They guarded Jinling and remained loyal in their duties until their terms of service ended.

In the second year of the Kaiyun era of the Jin dynasty, the year yiyisi (945), conflict broke out within the Wang ruling family of Min, and warfare spread throughout the region. Xu Yu led commanders including Zha and Bian, bringing ten thousand cavalry into Min and setting up camp south of Xiajiang. When the army passed through Qingbu, local elders welcomed them with food and wine. The people of Min were thereby given peace: families lived undisturbed, and not even the chickens and dogs were startled. Officials and commoners alike rejoiced.

The poem says: Xu Yu camped south of Xiajiang, and the elders welcomed him respectfully, bringing peace to the people. The chickens and dogs were undisturbed; everyone stayed safely in their own homes, suffering no harm, and officials and commoners alike rejoiced.

The Elders Welcome the Army

In the second year of the Kaiyun era of the Jin dynasty, the year yiyisi (945), conflict broke out within the Wang family, rulers of Min, and fighting continued without pause. Xu Yu led commanders including Zha and Bian, bringing ten thousand cavalry into Min and setting up camp south of Xiajiang. When the army passed through Qingbu, local elders brought food and wine to welcome them. The people of Min benefited from this: their lives became peaceful, and they could settle down and make a living without disturbance.

The poem says: Xu Yu camped south of Xiajiang, and the elders welcomed him respectfully. The people had someone to rely on, and their lives became peaceful. The chickens and dogs were undisturbed; everyone lived safely in their own homes, suffering no harm, and officials and commoners alike rejoiced.

Stationing Troops to Suppress Bandits

The elders told Xu Yu of their dissatisfaction with the ruler of Min. They said that several hundred well-trained soldiers were hiding near the summit of Aofeng Mountain. Arrogant and violent, they seemed ready to rebel. Now that the royal army had arrived in the countryside, nearby villagers were suffering severe harassment and could not live in peace. Moved by compassion for the people, Xu Yu led his troops south, captured Aofeng, and killed the chief evildoers. The trouble was put down without a battle, and the people were able to live in peace.

The poem says: The bandits on Aofeng were a source of worry. They disturbed their neighbors and left people unable to live in peace. Once troops were stationed there and the danger cleared away, the people could resume their livelihoods.

Building a Shrine and Praying for Longevity

After the bandits were subdued, the master led his troops back. The elders of the village could not bear to see him leave and clung to him, refusing to let go. So they cut reeds and built a small house north of Aofeng Longquan, where they painted and enshrined an image of the master. Morning and evening they burned incense and lit lamps, praying for his long life. Moved by their devotion, the master swore an oath with them: “Next year I will leave the world. When that time comes, I will reside here.” The original site of this shrine lies in front of what is now the Buddhist monastery. The poem says: The profound kindness I received is beyond repayment; so they built a shrine for the living north of Aofeng Pond. At the time, he swore an oath with the villagers that in the future he would be worshipped here.

Appointment as the Two Envoys of Water Administration

While the two princes were alive, they devoted themselves to cultivating the Dao. Their cultivation was complete and their merit fulfilled; they deeply understood the mysteries of the Great Dao and possessed profound virtue. They ascended to the celestial offices and were listed in the Dipper Bureau, the immortal court where the Lords of the Northern Dipper reside. That same year, they underwent transformation between Gou and Wu, leaving the mortal world and becoming immortals. Because they had long paid homage to the Northern Dipper, the brothers submitted a joint petition and later became the two Water Administration Envoys in the Dipper Bureau. They entered and left the celestial palace, holding a green tally in the left hand and a yellow axe in the right, standing in attendance before the Celestial Emperor and secretly protecting the people. The poem says: The Dipper Bureau’s secret for prolonging life is never lightly revealed; the immortals understood the true meaning of the Great Dao. At first they served as the Envoys of the Celestial Gate for Water Administration, entering and leaving the Jade Palace to attend the Celestial Emperor.

Speaking the Scriptures of the Numinous Treasure

After Youzhen attained the Dao, he went to the Palace of Five Luminaries to pay a visit to the Celestial Worthy of Numinous Treasure. Kneeling for a long time, he said: “In a former life, I was fortunate to be counted among the living beings of the world. Looking down upon the Desire Realm, where sentient beings dwell, I see many people committing evil deeds without shame or remorse. What causes and methods should be used to save them? I beg you, Celestial Worthy, to show compassion.” The Celestial Worthy then taught this scriptural verse: “Those who can cultivate themselves will dwell continually in auspiciousness and good fortune.” The poem says: The Mysterious Gate has established its teachings according to rules passed down through the generations; those who personally receive its wondrous scriptures will not go astray. Only the two immortals entered the wondrous Dao and repeatedly listened to the scriptures in the Palace of Five Luminaries.

The Secret of the Yellow Court

From the moment Wang Gang was born, he received instruction in self-cultivation, and so he dwelt continually in auspiciousness and good fortune. The poem says: The Mysterious Gate has established its teachings according to rules passed down through the generations; those who personally receive its wondrous scriptures will not go astray. Only the two immortals entered the wondrous Dao and repeatedly listened to the scriptures in the Palace of Five Luminaries.

When Wang Gang was born, he was still an ordinary person in the human world; later, he was enfeoffed as a king. He did not grow proud because of his noble rank and honors. He loved only the Dao (the Way), studied the scriptures, and lived a quiet, unassuming life. Once his cultivation and accumulated merit were complete, his name was entered in the register of immortals. Master Huangting obtained his secret method for longevity and revered him for many years. During the Kaiyun era of the Jin, the Daoist Huangting made a special journey to visit Wang, who passed on to him the secret of longevity, the Scripture of the Dao, De, and Immortality. The poem says: What was in Daoist Huangting’s heart? The secret of longevity is rare in this world. He visited the retreats of various perfected beings and received many teachings, scriptures, and rites of the mysterious school.

Paying Reverence to the Buddha Dingguang

After the two kings entered the immortal path, they widely expounded the profound and subtle principles, revealing the wonders of nature. Above, they assisted the True Spirit of the Dipper; below, they benefited all living beings. Later, they paid reverence to the Buddhist Bodhisattva, the Great Master Dingguang Yuan-ying Pujici, and entered directly into Suchness—the unchanging reality spoken of in Buddhism. Their hearts resonated with the workings of the wondrous and mysterious; the power of wisdom within them became more evident, and they could explain more fully the principle of True Emptiness and Wondrous Being: that all things are empty and still in their nature, yet manifest wondrous functions. From this, all things could be understood. The poem says: Having emerged from meditation before the altar of the ancient Buddha, even perfected immortals turned in reverence to the Buddha’s teaching and sought instruction at the Chan gate. They illuminated the mind and saw their nature, realizing that wondrous activity remains within emptiness and stillness. The mysteries of the Daoist and Buddhist paths have always been connected.

Aiding the People with Talismans and Medicines

In the second year of the Xian De era of the Later Zhou (the Yi-mao year), Wang began to issue talismans and prescriptions through spirit-writing, conveying divine intent through writing, and thereby helping the people. His fame spread in every direction, and his deeds of aiding the world and accumulating merit became widely known. The people loved him more than they loved their own parents and relied on his protection. From then on, those who came to seek divine guidance and ask questions received responses; illnesses were cured, and even long-standing, stubborn ailments were quickly relieved. His divine virtue became ever more evident, and the people’s reverence and devotion grew stronger. The poem says: In the Xian De era, numinous talismans spread among the people, and wondrous immortal prescriptions helped many. None who sought aid went unanswered; the elderly were kept well, and the sick found relief.

Xian De heard local people say that someone’s carelessness had caused a fire. At first, only a single spark appeared, but once the wind caught it, the fire quickly blazed up. The flames raged, burning down streets and houses. Before long, tall roof beams and buildings had been reduced to ashes, and the fire continued to spread. The people turned pale with fear and did not know what to do, so they cried out and prayed for the Two Kings to save them. The Two Kings then beat a drum to summon a counterwind. A gust swept through, extinguishing the flames and embers. The people were deeply grateful for their grace.

The poem says: A fierce fire swept toward people’s homes, and lofty buildings vanished overnight. The spirits beat a drum and summoned a counterwind, which put out the blaze and allowed the people to live in peace.

Rescuing a Boat at Cang Gorge

Streams and rivers can carry boats, but the waterways around Minchuan are especially treacherous, and Cang Gorge is the most difficult stretch of all. Its reefs are jagged, its currents swift, and its winding channel changes course repeatedly. Boats are often held up or even damaged there. In the first year of the Kaibao era (968), a ship laden with goods passed through and nearly capsized. The boatmen shouted, praying for the Two Kings’ protection. Then, in response, a yellow flag appeared faintly among the clouds, and the boat steadied, escaping danger.

The poem says: The waterways of Minchuan are perilous and impede boats; Cang Gorge inspires even greater fear. As a boat lost control, the crew cried out for help. A yellow flag appeared faintly in the clouds, the waves soon subsided, and the water grew calm again.

Driving Away Ill Omens

In the second month of spring in the eighth year of the Kaibao era (975), the weather and outbreaks of disease took an unusual turn. Some villagers contracted a severe contagious illness, and their family members fell ill one after another. Medical treatment proved ineffective, and the disease continued to spread to others. Some called it “toad miasma” (a term used in ancient times for a type of miasmatic epidemic). The neighbors were all alarmed, so they went to the shrine to worship and pray. The Two Kings bestowed sacred talismans and wondrous medicines from the Celestial Physician. The treatment soon proved effective. People therefore composed “Song on Driving Away Pestilence” and “Text on Driving Away Toad Miasma.”

The poem says: Miasma spread unchecked, and villagers and neighbors alike were gripped by fear. Through their power, the spirits drove away the epidemic vapors and dispersed the disaster, making their achievement in bringing peace to the people all the more evident.

Establishing a Shrine on Zhiyu

In the spring of the guiwei year, the eighth year of the Xingguo era of the Song dynasty, no rain fell. After people prayed to the spirit king, they went to the shrine to seek a response. Suddenly, a surge of water gushed from a wooden brazier, borne by two dragons. The water flowed west toward Yu Mountain but halted at Heng Creek and could go no farther. Paper offerings formed a boundary, and incense fragrance filled the air. That night, a heavenly lantern appeared as an auspicious sign. A local man, Fang Jue, then built this temple. Later, a sacred fungus grew there, and the place came to be called “Fungus Islet.” The poem says: Water gushed from the divine brazier, with two dragons coiling around it. The dragons escorted the stream west, until it stopped at Yu Mountain. A heavenly lantern appeared at night, and auspicious signs followed one another. The local people therefore built a shrine.

Hall of Honoring Parents and Cherishing Kin

The spirit’s father was named Wen. He was appointed chancellor by the state of Wu. He died in the dinghai year of the Tiancheng era and was posthumously granted the title Prince of Qi, with the posthumous name Zhongwu. His mother, Lady Tian, whose personal name was Shu, was reverently invested as Immortal Consort of Renshou. After the two princes manifested their powers and a temple was established, their parents were honored first, and the Hall of Honoring Parents and Cherishing Kin was built. Inside, statues of the Tang, Hong, E, and Guangling princes were enshrined in order; they were all the spirit’s elder brothers. Titles such as duke, marquis, grandson, and son were honorifics for the princes’ immortal kin. The poem says: The two princes receive offerings of incense and guard southern Min. A separate courtyard was built to honor their parents. Robes and caps in the hall convey familial harmony, as though their kin were still living. Freshly adorned in colorful garments, they sing and dance to delight their parents, continuing the scene of filial devotion.

Establishing the Hall for Bestowing Children

The consorts were naturally modest and gentle, with a character as steadfast and generous as the earth. They worked diligently to manage the household, supported it through their virtue, and accumulated merit by secretly helping others. The wife of Prince Jiang, Lady Xu, whose personal name was Zhen, was invested as Lady of the State of Jing and Immortal Consort of Shunfu Renhui. The wife of Prince Rao, Lady Tao, whose personal name was Huanyun, was invested as Lady of the State of Wei and Immortal Consort of Shanzhu Ciyi. They served the Eastern Florescence Dharma Master, a revered Daoist deity, and together received orders to oversee the Offices of Prolonging Life and Bestowing Children, which respectively govern longevity and childbirth. The poem says: The consorts aided the household and accumulated hidden merit; their virtue was distinguished. Having left their mortal bodies, they brought their work to completion. They once received orders from the Eastern Florescence Dharma Master to oversee the Office of Bestowing Children, and so this splendid hall was built.

The Heavenly Emperor’s Eulogy and Edict

In the yisi year, the first year of the Zhidao era of the Song dynasty, …

In the first year of the Zhidao era of the Song dynasty (995), the Year of the Wood Goat, the local community held a Yellow Register Assembly, a Daoist purification ritual for praying for blessings and averting calamities. Suddenly, celestial music sounded from the sky, and auspicious clouds appeared all around. It turned out that the Celestial Emperor had sent a divine being down with an imperial edict, conferring on the Prince of Jiang the title Perfected One of the Golden Gate, and on the Prince of Rao the title Perfected One of the Jade Gate. Each was granted a sixteen-character honorific title. Lady Tao and Lady Xu were honored as immortal consorts, and the parents of both Perfected Ones also received investiture from Heaven. In recording how the two Perfected Ones became immortals, a poem says: “The Yellow Register Assembly sets out its feast and altar; celestial music sounds from the sky. A divine being delivers the imperial edict, bestowing boundless grace. The splendid names of the Twin Gates endure through the ages; the pearl-like and jade-like members of one household all receive investiture from Heaven.”

Divine Troops Protect the Nation

When Liu Yi, a man from Fujian, was serving in Guizhou, bandits overran the border. He silently prayed to the Twin Gates, and the bandits withdrew as he had hoped. Later, when Han Shizhong fought at Dayizhen and Wu Jie fought at Heshangyuan, divine troops were also sent to defend the nation. Their miraculous power appeared as if even the plants and trees of Gongshan had come to life. From afar, the enemy saw a million iron cavalrymen arrayed in disciplined ranks; before battle began, they fled in defeat. A poem praises them: “Divine might shines forth in Guijun, driving back the southern troops. Their wondrous efficacy is like the spirits appearing among Gongshan’s trees and plants. The iron cavalry stands in flawless formation, its power filling the valleys; the bandits are swiftly subdued.”

The Founding of Longshou Palace

In the seventh year of the Zhenghe era of the Song dynasty (1117), the Year of the Fire Rooster, people chose a site at Longshou and built a temple. During the Yuan dynasty’s Zhiyuan era, in a Year of the Water Snake, Shen Jianweng and others renovated the temple, and Fang Huan and Fang Wen built the gatehouse and ceremonial archway. In a Year of the Metal Tiger, people raised donations to rebuild it, but the work was left unfinished. In the Year of the Wood Rooster during the Yongle era of the Ming dynasty, by imperial command, the grounds were enlarged and the temple rebuilt; an official in charge of worship, Wen Zhao, was appointed to guard the shrine. A poem says: “The land of southern Fujian rises in grandeur, joined to Aofeng; here they chose to build Longshou Palace. The work of founding the temple serves the state, and imperial favor is deep. Once the temple is complete, people will worship here from generation to generation.”

Prayers for Rain and Their Efficacy

In the autumn of 1125, during the Xuanhe era of the Song dynasty, a prolonged drought brought no rain. The fields were parched, and the crops were on the verge of ruin. Farmers and village elders joined hands and came to the shrine to pray. Before long, clouds and mist gathered, and rain poured down. In the distance, a divine dragon appeared south of the mountain, with a yellow banner standing beside it. A golden divine title came into view on the banner. The crops later yielded a rich harvest, and the people lived in peace and prosperity.

The poem says: After a long drought, the fields in every direction are parched. The crops in the fields have turned yellow, and there is no sign of water. The people come to pray before the shrine. They see dragon mist rising and a yellow banner gleaming, bringing comfort to the farmers.

Capturing the Locusts

In the fifth month of summer in 1209, during the Jiading era of the Song dynasty, the grain in the fields was growing lush but had not yet ripened when locusts suddenly swarmed everywhere, severely damaging the crops. The people did not know what to do. The village elders came together to the shrine, burned incense in reverence, and prayed earnestly to the two immortals. Thunder then roared, heavy rain poured down, and fierce winds arose, blowing the locusts to the ground. All the pests died.

The poem says: The crops in the fields have not yet ripened when locusts suddenly appear in swarms, causing great alarm. Then wind and thunder rage, and a downpour falls. The locusts are blown into the furrows, dead across the fields.

Divine Troops Control the Flood

The villagers had originally built a temple at Yanxi, but over time it fell into disrepair. In midsummer of 1228, during the Shaoding era of the Song dynasty, days of heavy rain caused the Huangxi River to swell and flood the crops. While the people were in a panic, thousands upon thousands of laborers suddenly appeared, carrying baskets and iron shovels. They cleared the watercourses and dug channels. In the end, the flood caused the people no harm. Afterward, the laborers were nowhere to be seen, and the people realized that they had been divine troops, sent by the gods.

The poem says: Torrential rain brings disaster to the Huangxi River. Floodwaters surge in and drown the crops, filling everyone with fear. Suddenly, thousands of laborers appear with tools to clear the watercourses. Only then do the people understand that they are divine troops.

Imperial Edicts and Honored Titles

The two immortals first won the favor of the Celestial Emperor. The court issued an edict granting them honored titles, and for a time they became famous and widely known. Later, the temple stele was destroyed, and as the years passed, accounts of their deeds gradually faded from memory. In the third year of the Duanping era under Emperor Lizong of the Song dynasty (1236), local people recommended them to the court and submitted a report. Only then did the court issue an edict granting them a sixteen-character title, and all within the palace received its favor. In the first year of the Jiaxi era (1237), the court also commissioned a plaque for “Lingji Palace,” inscribed in gold characters. The poem says: The two immortals first received the Celestial Emperor’s divinely ordained mandate, long ago; now their divine deeds have once again been reported to the court. Lingji Palace receives an imperial title, and its golden-lettered plaque brings special honor; its fame will endure through the ages.

Sent by Imperial Command to Welcome the Deities

In the Bing Shen year of the Yongle era of the Ming dynasty (1416), Minister Fang Bin and Commander Lin Guan reported the deities’ deeds to the court. The court specially ordered the Court Gentleman Wang Yu to carry a document to the shrine and address the deities: “During your lives, you were ennobled as kings; later, you left the mortal realm and became immortals. You are now worshipped here. The court has ordered that you be invited to the capital. May you manifest your divine power.” The deities responded at once and graciously consented. Wang Yu then set out for the capital together with Zeng Chensun. The poem says: Within the court and beyond it, all know that the deities have long manifested their power. Distinguished officials come bearing documents to welcome them. May the deities reveal signs and answer the prayer, riding on cranes and soaring to the capital.

The Two Immortals Appear at Court

After the imperial edict was issued, the deities’ efficacious power had already manifested before the court. At dawn on the eleventh day of the third month in the Ding You year of the Yongle era (1417), the two immortals appeared in their true forms, leading five marshals, amid curling auspicious clouds. This made clear that the deities were truly efficacious, and people revered them all the more. From then on, incense offerings grew ever more abundant. The two immortal brothers shared a united reputation, and all within the palace received favor; their honors and titles became still more distinguished, and the rites of worship flourished in turn. The poem says: Amid curling auspicious clouds, the immortals reveal their true forms; in a flourishing age of peace and clarity, they come to the capital to pay their respects to the ruler. A bond formed long ago made this meeting no chance occurrence; serving the state and fulfilling one’s duties with diligence are also reflected in reverence for the deities.

Presenting the Efficacious Elixir

That year, the emperor fell ill, and the Perfected Lord Xu remained at his side to guard him, never leaving for even a moment. He secretly employed wondrous powers, bestowing blessings far and wide, granting sacred talismans, and treating the emperor with the marvelous medicines of the Celestial Physician. The medicine took effect as promised, and its power was swift: the emperor soon recovered, and even the illness that had resisted treatment for a long time was completely cured. His health returned to what it had been before. The emperor was deeply grateful to the divine being for turning the course of his illness and granting him a new life. The poem says: “Sacred talismans and marvelous medicines come from the Celestial Physician; the divine being has never left the emperor’s side. The wondrous power that cures illness is beyond repayment; the grace of rebirth is etched in my heart.”

Establishing a Shrine in the Capital

The divine being used wondrous powers to assist the state. A traveling shrine—a temple dedicated to the divine being—was therefore established in Beijing, with pavilions built as the divine being’s dwelling. The court appointed a renowned Daoist priest and assigned an official, Zeng Chensun, to oversee the offerings. To the west of the temple, a Hall for Granting Birth was also built to pray for blessings in childbirth, enshrining the two immortal consorts of the States of Jing and Wei. Five-colored auspicious clouds often appeared there, and white cranes circled overhead and descended, signs of auspiciousness and evident spiritual efficacy. The poem says: “We honor the divine being’s grace, for wondrous powers are at work. A traveling shrine is established as the divine being’s dwelling. Auspicious signs and responses reveal divine grace; the divine being’s fame will shine alongside the sun and moon.”

Bestowal of Titles by Imperial Edict

The divine being’s achievements were outstanding, and the court honored the divine being with a ritual proclamation of investiture, bestowing the following titles:

Perfected Lord of Great Grace, the Golden Portal, Clear Subtlety, Cavern Mystery, Sublime Emptiness, Wondrous Efficacy, Compassionate Beneficence, Protector of the State and Guardian of the People; Perfected Lord of Great Grace, the Jade Portal, Lofty Brilliance, Vast Tranquility, Profound Serenity, Wondrous Response, Humane Beneficence, Assistant to the State and Protector of the People; Perfected Lord of Brilliant Support, Divine Father; Immortal Consort of Pure Goodness, Divine Mother; Immortal Consort of Chaste Response, State of Jing; and Immortal Consort of Reverent Serenity, State of Wei.

The poem says: “The jade register’s title was granted long ago, and now the enlightened dynasty has bestowed yet another honor. The investiture is profound in its grace, entered in the register to endure for ages; these thirty-two characters of honor have been renowned from ancient times to the present.”

Filial Devotion Earns a Response

Zhu Guanyinbao, a pearl-driller from Jiangning County in Yingtian Prefecture, went to Beijing for work and had long yearned for his parents. One day, he heard that a sore had appeared on the back of his mother’s head and that she was in unbearable pain. Deeply worried, he went to Lingji Palace, a Daoist temple dedicated to the Perfected Lords of Lingji, and bowed three thousand times. The Perfected Lords indeed manifested and bestowed talismans and medicine to treat his mother. She soon recovered. The court also commended his filial conduct, erected a stele at the entrance to his home in his honor, and commissioned a biography of him.

The poem says: He was always thinking of his parents, concerned for them even in his dreams. Hearing that his mother was ill, he hurried to bow and pray to the Perfected Lords. His filial devotion moved the deities, who manifested in response. The court, too, honored his household and had a biography written for him.

Auspicious Signs at the Establishment of the Altar

On the fifteenth day of the second spring month in the jǐhài year of the Great Ming (the specific year in the sexagenary cycle depends on the surrounding context), the court established an altar and held a Zhaijiao purification ritual. The court sent the palace official Zhang Da to conduct the rites on its behalf and entrusted him with the seal. The teaching patriarch, Perfected Zhang Yuqing, assembled Daoists from Zhejiang, Huguang, Jiangxi, and Fujian. More than seven thousand people came to take part. Over the course of seven days, an immortal appeared and then vanished without a trace. A white crane descended upon the ritual grounds, and colored clouds gathered above the altar, revealing auspicious signs.

The poem says: A ritual altar was established in the treasure hall atop Ao Peak. A white crane and colored clouds appeared; an immortal descended, and auspicious light shone brightly. The court bestowed its gracious favor and laid forth its sincere intent. Heaven listened to the prayers from above and granted generous blessings.

The Imperial Account of the Two Perfected Ones’ Transformation into Immortals

Xu Zhizheng was a descendant of King Yan of Xu and lived in the Southern Tang during the Five Dynasties. He and his younger brother, Xu Zhi’e, were both outstanding in courage and strength, generous and benevolent, loyal to their ruler, and devoted to their parents. They revered and trusted the Three Treasures—the Buddha, the Dharma, and the Sangha, as understood in Buddhism—and wholeheartedly delighted in…

Excellent. This man devoted himself diligently to cultivating the Great Dao. He observed fasts, established an altar and performed rituals, and recited the Jade Emperor’s True Scripture and the Jade Emperor’s sacred titles each day.

The brothers served the state of Wu. Later, Zhizheng was enfeoffed as Prince of Jiang, and Zhie as Prince of Rao; they were stationed at Jinling. They prepared plans for both defense and offense, comforted and sheltered refugees, and controlled more than ten prefectures. They kept tax collection moderate and ensured ample supplies for the army. Against the tribal peoples and Ting people living in the mountains, forests, and caves, the garrisons strictly guarded strategic points in accordance with the law. The old and young went about freely, and people sang as they walked hand in hand. Their superiors bore them no resentment, and no one below them became their enemy; the people of Jiangnan were therefore able to live in peace.

Later, ordered to lead troops against the region of Min, they feared that innocent people might suffer. They made a solemn vow: each night they would face north and pay homage to the Dipper, and they would often eat vegetarian meals at breakfast, praying for the fighting to subside and the calamities of war to end. Wherever the army went, its soldiers comforted the people and helped them settle. At the sound of its approach, the prefectures opened their gates and surrendered. Local elders and villagers welcomed the troops along the roads, carrying rice in bamboo baskets and drink in jars.

When the army reached Xiajiang, several hundred routed soldiers occupied the mountains and caused unrest. The brothers immediately ordered the ringleaders executed. The remaining soldiers threw down their armor and cheered, submitting without a fight. The people were able to live in peace, and even when the army passed through fields and gardens, it did not harm a single vegetable or stalk of rice. The people then said among themselves, “They are our parents, who have given us life once more!” They built a shrine at Aofeng and worshipped them there.

Before long, the two brothers successively became immortals. They later served as Water Messengers of the Dipper, traveling in and out of the celestial palaces. They continually accumulated good deeds and merit, secretly protecting the people and enabling them all to be loyal, filial, and reverent toward the Three Treasures—the Dao, the scriptures, and the teachers revered in Daoism.

In years of drought, the people would go to the shrine to pray. The pool before it was unfathomably deep. Before long, a numinous serpent appeared, coiling among the tables. Its color was like cinnabar. Clouds and mist rose from the surface of the pool and lingered all day. Sure enough, rain fell the next morning, and that year the crops yielded a great harvest. One day, after several days of heavy rain, the Yan Stream suddenly flooded, submerging the crops in the fields. As everyone stood in panic, they suddenly saw a thousand laborers rushing to carry baskets and iron shovels, clearing the water source and channeling the flow. The flood caused the people no harm. Before long, the laborers had all disappeared, and only then did the people realize they had been divine troops.

The reefs at Cangxia Shoal were steep and dangerous, and passing boats could easily lose control. The boatmen would cry out, praying for divine protection. In response, they would glimpse banners faintly in the clouds, and their boats would at once sail smoothly and safely. If a family’s home caught fire through carelessness, or locusts ravaged its crops, the people had only to pray to the deity: the wind would turn and put out the flames, and the locusts would fly away. The deity also made talismans and medicines to distribute among the people. Those suffering from long-lasting illness recovered as soon as they took them, and those who prayed for children and took the medicine were all blessed with offspring, whose families flourished for generations. Thus the people lived in peace, goods were plentiful, and the villages were safe.

When Liu Yi, a native of Fujian, served as a garrison commander in the Guilin and Jiaozhi region, tribal raiders invaded the frontier and captured Qinzhou, Lianzhou, and other places. Shocked and terrified, Liu Yi did not know what to do. He therefore observed ritual purification and prayed, and the raiders soon retreated. Later, during the battles at Dayi Town and Heshangyuan, Han Shizhong and Wu Jie both sent soldiers to defend the country. They also imitated the tale of the vegetation on Mount Bagong appearing to be soldiers: from afar, the enemy saw banners fluttering in the wind and what seemed to be a million iron cavalrymen arrayed in orderly, imposing ranks throughout the valleys, while the sound of drums and gongs shook the fields. Before battle had even begun, the enemy had already fled in defeat. These wondrous, numinous manifestations were too numerous to recount one by one.

One day, during a Yellow Register Retreat (a Daoist Zhaijiao purification ritual for invoking blessings and averting calamities), flags were suddenly seen waving in the sky. A million armored horsemen appeared among the mountain valleys, their ranks orderly and solemn. The sound of war drums shook the open country, and the enemy forces fled in defeat before battle had even begun. Accounts of such uncanny and efficacious events are too numerous to record one by one.

On another day, during a Yellow Register Retreat, heavenly music was suddenly heard playing in the sky. Auspicious clouds gathered, and immortal officials and attendants led a ceremonial procession into view. In response, the Heavenly Emperor sent a divine messenger to deliver an edict, conferring on Prince Jiang the title “Perfected One of the Nine Heavens’ Golden Palace, Who Illuminates the Dao, Attains De, Manifests Spiritual Power, and Benefits All.” He was placed in charge of the Celestial Bureau of the Upper Clarity, with authority to act as circumstances required. He was also appointed to assist with the affairs of the Bureau of Heavenly Secrets, where the Grand Minister in charge of records for the Wenchang Office convened and compiled its registers. His wife, Lady Xu of the State of Jing, was granted the title “Immortal Consort of Compliant Aid, Benevolence, and Grace,” and was also placed in charge of the Right Bureau of the Great One for Prolonging Life.

Prince Rao was granted the title “Perfected One of the Nine Heavens’ Jade Palace, Who Proclaims Transformation, Supports the Teachings, and Manifests Radiant, Far-Reaching Aid.” He was placed in charge of the various bureaus of the underworld, with authority to act as circumstances required. He also temporarily took the place of the Assistant Minister of the Southern Pole in charge of registering births, and took part in the affairs of the Mysterious Bureau of Thunder. His wife, Lady Tao of the State of Wei, was granted the title “Immortal Consort of Benevolent Aid, Compassion, and Grace,” and was also placed in charge of the Bureau of the Primordial Sovereign of the Northern Yin, which registers births. The father of Princes Jiang and Rao was also granted the title Perfected One of Loyalty and Martial Valor, and their mother was granted the title Immortal Consort of Benevolence and Longevity.

Some time ago, I fell ill. The hidden power that brings change and creation into being worked silently, displaying its wondrous grace. The spirits guarded me constantly, never leaving my side for an instant. They treated me with sacred talismans and healed me with the wondrous medicines of the Celestial Physician, the spirit who oversees medicine. Their words and actions took effect at once, their response swift as an echo. They turned my critically weakened body away from danger, and even the grave illness that had long resisted treatment receded, restoring me to health as before. The power that turned my illness around was like receiving life anew. I will never forget the spirits’ beneficence. I therefore issue a proclamation of blessing and confer new titles upon them:

Bo is elevated to “True Lord of Clear Subtlety, Cavernous Mystery, Empty Stillness, Wondrous Response, Compassionate Grace, Protection of the State and Shelter of the People, and Vast Beneficence.” His wife, the Lady of Jing, is elevated to “Immortal Consort of Chaste Response.” Zhong is elevated to “True Lord of Lofty Friendship, Vast Stillness, Empty Profundity, Wondrous Response, Benevolent Grace, Support of the State and Protection of the People, and Vast Beneficence.” His wife, the Lady of Wei, is elevated to “Immortal Consort of Reverent Stillness.” The Divine Father is elevated to “True Lord of Aid and Illumination,” and the Divine Mother to “Immortal Consort of Pure Goodness.” All their former titles are retained. I order the large-scale construction of shrines and temples in Fujian, and the building of a branch shrine in the capital to house and honor the spirits. I have also specially instructed the officials concerned to carry out the rites with reverence and care.

Officials who render meritorious service to the state and its altars and bring blessings to the people must have been outstanding talents in life and become spirits who manifest their power after death. Even after a hundred generations…

As ministers, those who establish meritorious service for the state and bring blessings to the people are surely outstanding figures in life. After death, they become divine beings who protect their region. Even after a hundred generations, they can still shelter the people and quietly assist the sovereign in bringing the world to order through moral instruction.

Consider Zhizheng and Zhie. Born into distinguished families, they served their lord in the final years of his reign, yet still managed to quell local unrest and protect the people. Later, as they marched into central Fujian, they kept their troops under strict discipline and removed the soldiers who caused disorder. The people were spared the dangers of blades and arrows and could live in peace. Grateful for their kindness and feeling they had no way to repay it, the people built shrines for them while they were still alive.

After the two had passed away, they continued to put out fires and ward off grave calamities, saving the people from famine and disease so they could recover and prosper. When their meritorious service was complete and their cultivation had borne fruit, they moved the heart of Heaven and were granted the title “Perfected Ones,” joining the ranks of the immortals. More recently, they have once again quietly set the workings of creation in motion and bestowed their divine grace widely, curing my illness. I therefore specially bestowed honorific titles upon them, repaired their shrines, and offer them reverent worship, in gratitude for their divine kindness. All this is the fruit of long-accumulated hidden De—the good deeds done without seeking recognition from the world. That is why their fame shines brightly and endures forever, as long as Heaven and Earth. How could it be mere chance?

The poem says:

They served their parents with the utmost filial devotion and their sovereign with steadfast loyalty. Their names shone equally among brothers; who could match such virtue?

They also diligently cultivated the right path, and were granted lands and the noble rank of princes.

It also says:

In former years, they held command at Jinling; across the vast lands south of the Yangtze, there was no warfare.

When their troops entered the Seven Min regions, the people lived in peace and were left undisturbed. What abundant blessings they left for the people.

It also says:

In a year of drought, the divine dragon rose from the sacred pool and sent down abundant rain, bringing a rich harvest.

The waters of Huangxi fell, and the people no longer suffered floods; the channel through Cang Gorge also grew calm, making passage safer for boats.

It also says:

Locusts did not damage the crops, and fires never spread; the fields all received their abundant blessings.

They also bestowed sacred talismans, bringing many descendants, and healed the sick, restoring even those afflicted with chronic and severe illnesses.

It also says:

They manifested their power in Gui Commandery, driving back bandits and tribal troops. They displayed further wonders, following the legendary example of Mount Bagong.

A million divine soldiers filled the valleys, and in an instant the encirclement was broken.

Their efficacious spiritual powers can also heal illness, easing even severe conditions.

Again:

They displayed their divine might in Gui Prefecture, in the area of present-day Guangxi, driving back invading enemies and tribal troops. They wrought miracles, showing their marvelous power once more at Mount Bagong.

A million divine soldiers filled the valleys, and in an instant the encirclement was broken.

Again:

Sacred talismans and wondrous medicines come from the Celestial Physician, the divine office in charge of medicine. They protect my humble person and never leave my side, even for a moment.

The miraculous power to bring the dead back to life is beyond repayment. The grace of being given life anew remains engraved in my heart.

Again:

Whenever they are invoked, the spirits respond swiftly. They set divine power in motion and take part in the workings of Heaven and Earth’s creative transformation.

They guide the breath and ride the wind across the eight directions, then descend from the celestial palace to the human world and reveal their numinous might.

Again:

While alive, they served as eminent generals and won outstanding distinction. When their merit and practice were complete, they became immortals; their blessings were well deserved.

At Ao Peak in the capital, they have long received offerings in the temple. The court bestowed their honorific titles by imperial decree, affirming their status as true immortals.

Again:

Their divine might and efficacy have grown ever more evident, and their renown has spread far and wide. Their achievements in guarding the state and bringing peace to the people have likewise become ever more manifest.

Their fame shines alongside the sun and moon, and will endure as long as Heaven and Earth.

Imperially Composed Stele for the Palace of Vast Grace and Numinous Aid

I believe that, since ancient times, outstanding worthy ministers were renowned officials in life, leaving behind achievements that protected the people. After death, they became divine beings who assist Heaven and Earth in nurturing and transforming the myriad things. Their divine power flows throughout Heaven and Earth, shielding the people and warding off calamities. They can revive what has withered and renew the breath of life. Their miracles are widespread and their responses unmistakable, as though they were above our heads and beside us. These matters lie beyond the reach of human speculation. The Book of Songs says, “The spirits descend; they cannot be fathomed. How, then, could one treat them lightly?” This expresses precisely that truth.

The Great Immortal of the Golden Gate of the Nine Heavens, Illuminator of the Dao and Fulfillment of De, Manifest Numinous and Universally Benevolent Perfected One, King Jiang, and the Supreme Immortal of the Jade Gate of the Nine Heavens, Proclaimer of Transformation and Supporter of the Teaching, Luminous and Broadly Benevolent Perfected One, King Rao, possessed abundant merit and virtue, much as described above. The two deities were born into the imperial clan of Southern Tang. In life, both governed the people and distinguished themselves through their achievements; later, they were enrolled among the immortals. The brothers’ accomplishments were equal, like connected blossoms that reflect one another. They hold offices in Heaven and manifest their power in the human world. When invoked, they respond swiftly, quick as lightning and fleet as the wind. The people receive their protection and rely on them as they would on their parents. Their benevolence and gentleness bring peace to all things.

In the past, when I was unwell, I took many medicines, but none had any effect. The spirits secretly used their wondrous powers to protect me, never failing to do so at any moment. Whenever I made a prayer, they responded at once, repeatedly showing signs of their efficacy and bestowing Fulu (talismans and registers) for averting misfortune and granting protection. Their miraculous healing and wondrous medicines brought me from danger to safety and raised me up after I had fallen, working the power to restore the dead to life. Their kindness has truly been profound and vast.

I have reflected that my virtue is slight. How could I have received such kindness? I will remember the spirits’ grace forever; how could I forget it? It is as deep as the sea and as high as the mountains, without end. Rewarding those who have rendered meritorious service is an established rite of the state. Therefore, I issue an edict and confer new titles upon the spirits: the elder is named “Perfected One of Clear Subtlety, Cavern Mystery, Emptiness and Serenity, Wondrous Response, Compassionate Kindness, and Vast Grace”; the younger, “Perfected One of High Illumination, Broad Stillness, Serene Depth, Wondrous Response, Benevolent Kindness, and Vast Grace.” Their previous titles are retained.

I have ordered the construction of a new temple, grand and spacious, worthy of the spirits’ dwelling. I have also instructed the relevant officials to offer incense with reverence and purity, to hold sacrifices in spring and autumn, to replace the ritual robes each year, and to assign five households to keep the grounds swept and clean. With sincere hearts, we repay the spirits for their vast protection. Their merit is so profound that my repayment still seems inadequate. Perhaps the spirits care nothing for recompense, but I cannot help fulfilling this wish in my heart.

The virtue of Heaven and Earth lies in nurturing life. The spirits uphold the Dao of Heaven and Earth and assist the workings of creation. They enter and leave the unseen realm, their gathering and dispersal, their transformations, swift as lightning. They roam the Great Clarity, survey the four quarters, and rescue living beings; their achievements extend throughout Heaven and Earth. These deeds are so manifest, yet among them are mysteries that words cannot fully express. Now their accomplishments are being made known and inscribed on a durable stone stele, to be erected in the temple and passed down to later generations. A poem is appended:

Heaven brought forth a spirit of rare excellence, shaping one outstanding in the world;

Entering and leaving the unseen realm, it seems to happen in an instant.

In life, it rendered service to the state and guarded Ou-Yue;

After death, it became an august and wise spirit, honored with great reverence.

The boundless sea frontier rests on the spirits’ protection;

Rain and fair skies, cold and warmth are all brought into balance and governed.

Winter brings no bitter cold, nor summer oppressive heat;

Chill winds stay far away, rare treasures are preserved, and hurricanes no longer arise.

Winter brings no bitter cold, and summer no unbearable heat. The refreshing vital energy is greatly cherished, and fierce winds no longer wreak havoc.

Rice is planted in the lowlands and millet in the highlands, bringing a bountiful harvest year after year. Misfortune is dispelled, and demons and evil spirits are driven away.

Bells ring at dawn and drums sound at dusk, bringing peace and contentment to the old and the young. The towering Ao Peak rises in rugged grandeur, its slopes winding and embracing one another as though shaped by Heaven’s own hand. In spring, orchids offer their fragrance; in autumn, chrysanthemums give forth their scent. Between the cold spring and white stones, it seems the body and mind can be washed clean.

When the deity travels forth, a feather-adorned canopy shields it. Auspicious clouds drift by, accompanied by Daoist ceremonial regalia and banners. The deity suddenly descends, then swiftly departs, leaving a trail of sacred signs without end.

When prayers are offered, a response comes with each breath, and the answer arrives swiftly. The deity aids people far and wide, its beneficence without limit.

Offerings are made in all four seasons, with abundant sacrificial food and wine. The deity safeguards the ruler’s achievements. Who can compare with it?

I vow to keep this remembrance in my heart and engrave it upon my bones. I set down my thoughts of remembrance and gratitude, and carve the deity’s merit upon a solid stone stele, to be passed down to later generations, shining brightly like the sun and moon.

The first day of the fifth month in the fifteenth year of Yongle.

The Account of Filial Sincerity and Responsive Blessings

From the eleventh month of the sixteenth year of the Yongle reign, Zhu Guanyinbao, a pearl-drilling craftsman living in the First Ward of Waxieba, Jiangning County, Yingtian Prefecture, often dreamed that his mother was at home. Sometimes she laughed, and sometimes she spoke. He missed her deeply.

On the twenty-third day of the twelfth month, an acquaintance, Zhang De, came from Nanjing to Zhu Guanyinbao’s home and told him, “When I left, your mother was at home. She has a sore on the back of her head, and it has not healed in two months.” Alarmed and at a loss, Zhu Guanyinbao made a vow to Heaven to worship three thousand times at Hong’en Lingji Temple, a Daoist temple: a thousand bows in gratitude to Heaven and Earth, a thousand in gratitude to the emperor, and another thousand to pray for talismans and medicines to keep his mother safe.

At dawn on the twenty-fifth, Zhu Guanyinbao went to Hong’en Lingji Temple to worship. After bowing a thousand times, he lit three sticks of incense on his right arm and recited the Jade Emperor’s honorific title 108 times. As the ritual was about to end, white clouds suddenly billowed up and filled the hall. In the clouds appeared a divine being of extraordinary height, with a jade-like complexion and a handsome beard, wearing a golden ruyi crown and a Daoist robe woven with gold. Standing in the clouds, he beckoned Zhu Guanyinbao to come closer. In fear and awe, Zhu Guanyinbao crawled before him. The divine being gave him a sprig of dried cypress leaves and two yellow-paper talismans, drawn in cinnabar in the shape of gourds, and instructed him, “Take these home, boil them into a decoction, and give it to your mother to drink.” Zhu Guanyinbao received them in both hands and bowed. As he rose, the divine being in the clouds vanished.

Zhu Guanyinbao was instantly drenched in cold sweat and fainted. The Daoist priests attending the temple helped care for him until he regained consciousness, after which he completed another two thousand bows. The next day, after he had finished worshipping, one of the temple priests accompanied him to report the matter to the authorities. The Ministry of Rites, the government office responsible for ritual and related affairs, submitted a report to the court. The emperor bestowed five thousand strings of cash and ten shi of rice, exempted him from labor service, commended his family, and provided travel expenses so he could return home and care for his mother.

Among human actions, no virtue surpasses loyalty and filial devotion. When these are practiced to the utmost, they can move the spirits. The story of Zhu’s son illustrates this well. His thoughts were always devoted to loyalty and filial duty. When he heard that his mother was ill, he was overcome with grief and anxiety. He went to Lingji Temple, where the Perfected Lords of Lingji are enshrined, and chanted their sacred names and bowed before them. In a trance, he saw the spirits descend with his own eyes and bestow a talisman and medicine. If his loyalty and filial devotion had not moved the spirits, how could such a thing have happened?

What makes spirits divine is the swiftness of their response and the unfathomable nature of their transformations. The Perfected Lord, moreover, attained the Dao and became an immortal. His spiritual powers are vast: he can set the workings of creation in motion, protect the state, and shelter the people. His merit is renowned, and his name resounds throughout Heaven and Earth. The accounts of his responsive manifestations cannot be fully expressed in words. With due reverence, the emperor bestowed a title upon him and built a shrine, where sacrifices are offered in spring and autumn. Few acts of reverence and gratitude, past or present, could surpass this. After Zhu’s son prayed, the Perfected Lord manifested and answered him. This shows that even ordinary men and women, if utterly sincere, can move Heaven and Earth—how much more so the spirits?

Yet Zhu’s son is not the only one who can move the spirits. Anyone who prays with utmost sincerity will receive a response. If the heart is insincere, one will not only fail to reach the spirits but may also invite punishment, which in the end will be hard to escape. How can one fail to be cautious and mindful?

Auspicious omens.

On the eleventh day of the first month of the sixteenth year of the Yongle reign (1418), when Lingji Temple was first established in the capital, auspicious light in five colors appeared on the banner pole. On the twelfth day, the same five-colored auspicious light appeared on the pole again. On the fourteenth day, the temple held a ritual offering to mark the Shangyuan Festival (the fifteenth day of the first month). Three immortal cranes circled in front of the temple, and five-colored auspicious light appeared on the banner pole. On the fifteenth day, four immortal cranes circled around the banner pole in front of the temple, and five-colored auspicious light appeared again.

On the seventeenth day of the fourth month that year, the emperor’s birthday, the temple set up an altar and observed purification rites to pray for the emperor’s long life. Four immortal cranes circled in the distance in front of the temple.

On the ninth day of the first month the following year, the temple held a grand Golden Register Offering to Repay Blessings and Extend Good Fortune for All Heaven, a large-scale Daoist ritual of prayer and thanksgiving. Around the hour of the Dragon (7–9 a.m.) on the eleventh day, five-colored auspicious light appeared over the main hall, front hall, three gates, Lingxing Gate (a gate in a temple complex), the banner poles on both sides, and the dou-shaped roof ornaments. Auspicious clouds resembling a phoenix also appeared. The clouds then gathered into the shape of a jeweled canopy, followed by blue-white auspicious light that enveloped and protected the ritual altar. A blue crow perched atop the banner pole on the right. From the hour of the Goat to the hour of the Monkey that day (1–5 p.m.), five-colored auspicious clouds appeared above the main hall and atop the banner pole on the right, protecting the ritual altar.

Around the hour of the Dragon on the twelfth day, blue-white auspicious light appeared on the banner poles to the left and right and on the jeweled canopies above the banners. Around the same hour on the thirteenth day, five-colored precious light appeared atop the banner poles, over Lingxing Gate, and on the roof ornaments. Around noon on the fourteenth day, blue, red, and yellow auspicious light appeared on the banner poles. Five-colored auspicious clouds also gathered into the shapes of dragons and phoenixes, circling and protecting the ritual altar. In the hour of the Goat, four immortal cranes flew in from beyond Heaven’s Gate and circled around the altar. Around the hour of the Monkey, blue, red, and yellow auspicious light appeared atop the banner poles and on the jeweled canopies above them. Two small five-colored banners appeared on each of the canopies to the left and right, all knotted into shapes like long-life sashes.

At the hour of the Dragon on the fifteenth day, five-colored auspicious light appeared on the banner poles to either side of Lingxing Gate, as well as on the canopies and roof ornaments. In the hour of the Snake (9–11 a.m.), five-colored auspicious clouds enveloped and protected the ritual altar. At noon, immortal cranes circled in front of the hall.

Fang Bin, Minister of War, and Lin Guan, Commander of the Embroidered Uniform Guard, respectfully submit this memorial reporting auspicious signs. On the ninth day of the first month of the seventeenth year of Yongle, we received the imperial command to hold a Grand Golden Register Purification Rite at Hong’en Lingji Palace. From the beginning of the rite, the skies remained clear, and for several days in succession five-colored auspicious light appeared. Clouds of auspicious hues shimmered and rose, like dragons soaring and phoenixes dancing, enveloping the ritual altar. Then immortal cranes flew in and dark green crows descended. The colored banners on the flagpoles to the left and right, and on the jeweled canopies, also naturally formed ribbons symbolizing longevity.

All these auspicious signs arose from the emperor’s deep filial devotion and sincere intention, which moved Heaven, Earth, and the spirits. Good omens have appeared one after another; this is indeed a sign that the state will enjoy lasting peace and stability. The people throughout the realm will also forever receive its blessings. We respectfully submit this report together with the Daoist officials and priests.

The imperial edict said:

A person’s single heart can move Heaven and Earth, answer the spirits, and even penetrate metal and stone. Heaven and Earth are vast and, by nature, difficult to move; the spirits are hidden and subtle, and by nature difficult to reach; metal and stone are hard and, by nature, difficult to penetrate.

Only the utmost sincerity can move the gods and bring their divine presence forth. We look up to the Great Immortal of the Golden Palace in the Ninth Heaven, whose understanding of the Dao is clear and whose De is far-reaching; the True Lord of Manifested Presence, Universal Salvation, Pure Subtlety, Profound Mystery, Empty Stillness, Compassionate Grace, and Protection of the State and People, whose great beneficence is true. We also look up to the Supreme Immortal of the Jade Palace in the Ninth Heaven, who proclaims transformation and supports the teachings; the True Lord of Illustrious Spirit, Broad Salvation, Lofty Clarity, Vast Stillness, Deep Serenity, Wondrous Response, Benevolence, Grace, and Protection of the State and People, whose great beneficence is true. These two are revered Daoist deities. Their Dao and De are profound and mysterious, and their blessings shine throughout Heaven and the human world. They have accumulated abundant hidden merit—doing good in secret, without seeking fame—and deliver beings in both the visible world and the unseen realms.

Recently, they made a great vow of benevolence and fashioned sacred talismans to relieve people’s suffering, giving them freely to all, regardless of rank or status. Yet whether the talismans prove effective depends on the sincerity of the human heart. If people pray with reverence and devotion, observe purification, keep their intentions single-minded, and act with care and integrity, then, when they seek help with utmost sincerity, a response will come swiftly, following them as a shadow follows its form. If they are careless and insincere, or half-believing and half-doubting, they will find it difficult to reach the gods; the gods will not protect them, and it will be hard for them to attain peace and good fortune.

Faithful people should treat this matter with care. They should not be of two minds, grow lax, or show the gods any disregard. Then, whatever they pray for, there will be nothing to which no response comes. As the saying goes: with sincerity, the gods respond; without sincerity, there can be no response from the gods. How could this fail to inspire reverence and caution?

The tenth day of the third month, in the seventeenth year of Yongle (1419).

Preface to the Imperially Composed Wondrous Scripture of the Great Grace and Deliverance True Lords, Spoken by the Celestial Worthy of Numinous Treasure.

I believe that Daoism explains the profound mysteries of the time when the primordial chaos first opened, and contains the subtle principles of the boundless natural order. The Dao is profound and unfathomable, still and silent: look for it and no form can be seen; listen for it and no sound can be heard. Above, it secretly supports the laws of the state; below, it saves living beings. Its merit and virtue are vast beyond words.

The True Lord Jiang, the Great Immortal of the Golden Palace of the Ninth Heaven, who Illuminates the Dao and Attains De, Manifests the Numinous, Universally Aids and Rescues, is Pure and Subtle, Cavernous and Mysterious, Expansive and Empty, Wonderfully Responsive, Compassionate and Benevolent, Protects the State and Shelters the People, and Bestows Great Grace; and the True Lord Rao, the Supreme Immortal of the Jade Palace of the Ninth Heaven, who Proclaims Transformation and Upholds the Teaching, Illumines the Numinous, Broadly Aids and Rescues, is Lofty and Bright, Vast and Still, Expansive and Profound, Wonderfully Responsive, Humane and Benevolent, Assists the State and Blesses the People, and Bestows Great Grace, were both exceptionally gifted by Heaven and endowed with numinous virtue. They were generous and compassionate, caring for the people and all things; loyal to their ruler, filial toward their parents, and reverent toward the Three Treasures of the Dao, the scriptures, and the teachers—the three foundations revered in Daoism. They devoted themselves to goodness and labored diligently without slackening. Their merit and virtue having reached perfection, they communicated with Heaven, received honored titles, and were admitted among the ranks of the immortals.

They assist Heaven and Earth in nurturing and transforming all things, move in and out of the underworld, dispel calamities, drive away baleful influences, bring good fortune, protect the human realm, and save living beings. In the past, they widely bestowed their divine grace, guarding and aiding me and keeping me safe, so that the realm could be at peace. Later, they bestowed talismans and medicines, distributing them widely in the hope that people could be rid of illness and have children. Their profound virtue and grace are as vast as Heaven and Earth. Mindful of the deities’ kindness, I never forget it, day or night.

In my leisure from affairs of state, I read the Wondrous Scripture of the True Lords of Vast Grace and Numinous Aid, Spoken by the Celestial Worthy of Numinous Treasure. It expounds subtle and profound principles, whose wondrous transformations are beyond measure, and describes expedient methods that can also benefit people.

To relieve all beings in distress is like the sun and moon lighting the darkness, and like a boat helping people cross the sea of suffering. Therefore, this scripture has been carved and printed for widespread circulation, in gratitude for the protection of the gods.

If devout believers can cleanse their hearts and repent, honor and uphold the Three Treasures—the Dao, the scriptures, and the teachers revered in Daoism—remain loyal and filial, practice benevolence and righteousness, make generous vows, and receive, uphold, and recite this scripture, then blessings and auspiciousness will come to them and their households. Their fortunes will run smoothly, their descendants will flourish, calamities and hardships will be dispelled, their blessings increased, and their lives prolonged. Their blessings will also extend to their nine generations of ancestors, enabling them all to ascend beyond this world.

If anyone slanders or disrespects the Three Treasures, acts without loyalty or filial piety, benevolence or righteousness, and fails to honor, believe in, and steadfastly practice the teachings, then they will suffer the consequences of evil deeds. Their household will decline, their descendants will grow weak, and their lives will be cut short. They will also burden their nine generations of ancestors, leaving them to languish for a long time in the netherworld. Looking back at past cases, we find clear proof of these outcomes.

Alas, good and ill fortune, virtue and evil, all arise from thoughts and deeds. Good actions bring blessings; evil actions bring calamity. This is the natural order. Thus it is said, “A household that accumulates goodness will have blessings to spare; a household that accumulates wrongdoing will have calamities to spare.” It is also said, “Heavenly favor is not unchanging: good deeds bring down every kind of good fortune, and evil deeds bring down every kind of calamity.” In light of this, how could those who read these teachings fail to know that they should strive to do good? How could they fail to know that they should strive to do good?

The first day of the first month in the eighteenth year of Yongle.

The Celestial Worthy of Numinous Treasure proclaims the Wondrous Scripture of the Great Grace of the True Lords of Numinous Deliverance

At that time, the Celestial Worthy of Numinous Treasure sat upright, leaning against an armrest, in the Palace of Five Luminosities in the Great Luo Heaven, the lofty heavenly realm of Daoism. Bells and chimes rang out, and the sun shone brightly……

At this time, the Celestial Worthy of Numinous Treasure sat leaning against a side table in the Palace of the Five Luminaries in the Great Luo Heaven. Bells and stone chimes, instruments used in Daoist ritual, rang of their own accord. He summoned the star spirits of the various heavens and the Great Gods of the Five Dippers, and proclaimed the wondrous Dao of the Most High, the Limitless and Utmost Truth. The two envoys of the Water Bureau within the Dipper stood before the Celestial Worthy, holding a green staff and a yellow axe. After bowing and paying their respects, they knelt and spoke:

“In our former lives, we were fortunate enough to encounter the Celestial Worthy. Looking down at the beings in the Realm of Desire—the world in which beings are driven by desire—we see that they are disloyal and unfilial, unjust and unkind. They commit many evil deeds without the slightest shame. Now the age of the world has run its course, and the final kalpa has arrived. The bonds of order in the world have collapsed; war and fire rage everywhere, consuming the innocent along with the guilty. Some suffer floods, while others endure years of famine. Punishments and taxes are harsh and cruel, and calamities and epidemics spread without end. Living beings endure every kind of suffering, yet do not know to reflect and awaken. The forces of life are nearly cut off, and human order is nearing its end. What causes and methods can save them? We beg the Celestial Worthy to show compassion and open a way of skillful means.”

The Celestial Worthy said, “Good, good. Beings in the final kalpa are like infants who have not yet grown. You have formed this intention and are all willing to follow my teachings, explaining their causes and conditions far and wide for the sake of living beings. Help them awaken their nature and establish ways of skillful means.”

The Celestial Worthy praised them, saying, “Excellent, excellent. The beings of the final age are as pure and unspoiled as newborns. Since you have already made this vow and are all willing to follow my teachings, speak widely to all beings about the many causes and conditions, so that they may understand their original nature and no longer be confused.

“The four virtues of loyalty, filial piety, benevolence, and righteousness, when cultivated, often bring good fortune and blessings. Since we, your subjects, have received this sacred command, how could we dare not carry it out?” Then, in the years jiachen and bingwu, they manifested in different forms to teach and transform beings, descending into the human world. They accomplished meritorious deeds in the Eastern Sea and manifested spiritual signs in the south. After one sexagenary cycle of sixty years, they returned to their former offices. The local incense offerings and rites continued for many years. Even when they entered extinction, they renewed their vows, their original resolve unchanged. Later, they advanced in the ranks of the immortals and were bestowed the honorific title “Perfected Lords.”

With compassionate concern for all beings, the Celestial Worthy carried on the Most High’s (a Daoist honorific for the supreme deity) virtue of cherishing life, so that all good men and women might understand that the human body and life are both born from the Dao. Loyalty, filial piety, benevolence, and righteousness are essential to realizing these causes and conditions.

On the Three Primal Days, the Eight Seasonal Nodes, the Three Assemblies, the Five La Days, the gengshen and jiazi days, and one’s birth-cycle day, one may burn incense, observe purification, and make offerings according to the rites. Quiet the mind, face north, bow in reverence, and recite:

“Golden Palace of the Nine Heavens, Bright Dao, Attained De; Greatly Manifesting Spirit, Universally Relieving; Pure Subtlety, Cavern Mystery, Profound Emptiness, Wondrous Response; Compassionate Grace, Protecting the State and Sheltering the People.”

“Jade Palace of the Nine Heavens, Proclaiming Transformation, Supporting the Teachings; Supreme Immortal, Manifesting the Sacred, Broadly Relieving; Lofty Clarity, Vast Stillness, Profound Calm, Wondrous Response; Benevolent Grace, Assisting the State and Blessing the People.”

With reverence, pray for the sacred lord’s compassion, repent according to the scriptures, do not violate the Perfected Lords’ vows, and cultivate yourself and establish your place in the world through loyalty, filial piety, benevolence, and righteousness. In this way, inwardly you may increase your blessings and extend your lifespan; outwardly you may dispel calamities and overcome hardship. Above, you may help the souls of your ancestors attain deliverance; below, you may bring peace to your household. May all beings share in benefit and peace.

Then the Celestial Worthy once again taught the Perfected Lords, speaking this verse:

“Numinous Relief Perfected Lord…”

Then the Celestial Worthy again taught the Perfected Lord, composing this verse:

The Lord of Numinous Aid cultivated the Way in pursuit of truth, and at last attained the Way and became an immortal. He wandered and feasted in the realms of the immortals, where the Celestial Worthy bestowed an honored title upon him. The Lords of the Northern Dipper descended in spirit to aid him, and their vast divine might appeared at his side. Below, he protects all beings in the Three Realms; above, he pays court to the Five Elders, the Five Directional Emperors. He brings blessings to the state and peace to the people; his merit and virtue are immense. Nothing people pray for goes unanswered. Even silent prayers receive a response. Loyalty, filial devotion, benevolence, and righteousness have always been precious virtues by which people establish themselves. People should form good ties through such virtuous deeds and never break their vows. All good and evil arise from one’s own thoughts and actions: those who do good receive blessings, while those who do evil suffer calamity. Hasten to carry out the Celestial Worthy’s laws and commands.

This concludes the Wondrous Scripture of the Lord of Great Grace and Numinous Aid, Spoken by the Celestial Worthy of Numinous Treasure.

Edict Issued by Imperial Mandate

(An edict issued under the Mandate of Heaven)

By the Mandate of Heaven, invested with Heaven’s favor, the Emperor decrees: I have received Heaven’s mandate and inherited the great undertaking of the state, which I am charged to uphold and protect. Among the state’s institutions and laws, sacrifices are an important matter. Those whose merit and virtue benefit the people, and whose divine deeds have long been manifest, should be honored with the solemn establishment of shrines and sacrifices, and should also receive timely praise and veneration.

The Perfected Lord of Great Grace, whose full title is the Great Immortal of the Golden Palace of the Nine Heavens, Illuminator of the Dao and Bearer of Virtue, Manifest in Numinous Presence, Widely Aidful, Pure and Subtle, of the Cavern Mystery, Empty and Profound, Wondrous in Response, Compassionate and Benevolent, Protector of the State and People, was renowned in life and became a manifestly responsive deity after death. During the reign of my ancestors, his manifestations in response to prayers grew ever more evident, and no prayer went unanswered. His efficacious presence is especially manifest in our own time. Therefore, I hereby confer upon him an additional title.

I confer upon him the title Perfected Lord of Great Grace and Auspicious Blessings: the Great Immortal of the Golden Palace of the Nine Heavens, Illuminator of the Dao and Bearer of Virtue, Manifest in Numinous Presence, Widely Aidful, Pure and Subtle, of the Cavern Mystery, Empty and Profound, Wondrous in Response, Compassionate and Benevolent, Protector of the State and People. I present him with a seal, so that his divine teachings may spread more widely and he may protect our Great Ming dynasty.

The ninth day of the fourth month, the tenth year of the Xuande reign.

By the Mandate of Heaven, the Emperor decrees: I have received Heaven’s mandate and inherited the great undertaking of governing and protecting the state. Among the institutions and rites of the state, sacrifices hold an important place. Those whose meritorious deeds have benefited the people and whose spirits remain manifest and enduring after death should be honored with solemnly established shrines and sacrifices, and their titles and honors should be elevated in accordance with the times.

The True Lord of Great Grace, who Dwells in the Nine Heavens’ Jade Palace, Proclaims Transformation and Upholds the Teaching, the Transcendent Immortal Who Reveals the Numinous, Widely Aids, Is Lofty and Bright, Vastly Serene and Profound, Wondrously Responsive and Benevolent, and Assists the State and Protects the People, was a person of great renown in life and became a manifesting spirit after death. During the reign of my ancestors, he displayed immense and unmistakable powers of response. When people made their petitions, he answered them; his efficacy was especially evident at that time, and so he was granted an honorific title.

He is now elevated to the title: the True Lord of Abundant Blessings and Great Grace, who Dwells in the Nine Heavens’ Jade Palace, Proclaims Transformation and Upholds the Teaching, the Transcendent Immortal Who Reveals the Numinous, Widely Aids, Is Lofty and Bright, Vastly Serene and Profound, Wondrously Responsive and Benevolent, and Assists the State and Protects the People. I respectfully present the investiture seal to further spread the spirit’s teaching and secure his protection for our Great Ming dynasty.

Ninth day of the fourth month, the tenth year of Xuande.

Imperially Composed Inscription for the Stele of the Hong’en Lingji Palace

I have heard that Heaven and Earth’s greatest virtue lies in bringing all things to life. Beneath Heaven’s covering and Earth’s bearing, all living beings, great or small, high or low, are cherished by Heaven and Earth, so that each may fulfill its nature, receive nourishment, and dwell in its proper place. At the same time, Heaven and Earth bring forth sages and people of exceptional intelligence and ability to assist in transforming and nurturing all things…

The greatest virtue between Heaven and Earth is to bring all things to life. Everything covered by Heaven and borne by Earth, whether great or small, high or low, is cherished by them and allowed to follow its nature, receive nourishment, and find its proper place. Heaven and Earth also bring forth people of sagely wisdom and outstanding ability, who help fulfill the work of creation. Thus, the wondrous deeds and great achievements established by numinous spirits have been recorded throughout the generations.

Rulers who govern all under Heaven understand the heart of Heaven and Earth and praise the virtue of the spirits. They include them in the state’s sacrificial rites, expressing both supplication and gratitude; these practices, too, have been passed down through the generations. During the reign of our dynasty’s great-grandfather, Emperor Taizong Wen (the Yongle Emperor, Zhu Di), he dreamed that two divine beings said they lived on the southern coast and would one day assist the state. Taizong felt the dream was extraordinary. The next day, just as it happened, a ritual official reported on the two Perfected Lords of Lingji in Minzhong, Daoist deities said to have come from Fujian, and the report matched the dream. Taizong therefore sent a special envoy with incense to escort their images to Beijing. He had the Hong’en Lingji Palace built west of the imperial city, where they could be enshrined and worshipped. He also bestowed honorific titles upon them, drawing on the names they had borne from old.

The spirits are supremely benevolent: when people pray, they respond. They bring blessings and avert calamities, swift as shadow following form. The ways in which their responses accord with the emperor’s intentions are too many to recount. The court performs sacrifices at the appointed times, with rites both splendid and solemn. Our imperial ancestor, Emperor Renzong Zhao, and our imperial father, Emperor Xuanzong Zhang, both upheld the established practice, followed the ritual canons, and performed these sacrifices with due honor.

Having inherited the Mandate of Heaven and taken charge of all under Heaven, I look upward with gratitude to the profound kindness of the Holy Grand Empress Dowager and the Holy Empress Dowager, wishing them ten thousand years of blessing and longevity. I look downward with concern for the earnest hopes of the people throughout the realm and of the neighboring states, wishing that all may attain lives of abundance and peace. My virtue is meager; how could I accomplish this alone? I can only honor and carry forward the wishes of my forebears, enlarge and renovate the shrine, and reverently worship the spirits, welcoming auspicious signs and blessings. I therefore bestow further honorific titles upon them:

Perfected Lord of the Nine Heavens, Golden Palace, Illuminating the Dao and Attaining De, Manifesting Numinous Power, Universally Relieving All, Pure Subtlety, Mysterious Profundity, Transcendent Emptiness, Wondrous Response, Compassionate Benevolence, Protecting the State and Sheltering the People, Exalting Blessings and Bestowing Great Grace.

The honorific title “True Lord of the Nine Heavens’ Jade Palace, the Transcendent Who Proclaims Transformation and Supports the Teaching, Illuminates the Spirits, Broadly Aids the Needy, Is Lofty and Bright, Vastly Still and Profound, Responds with Compassionate Kindness, Assists the State and Protects the People, and Bestows Abundant Fortune and Great Grace” praises a revered Daoist deity for proclaiming moral transformation, protecting the state and its people, and widely bestowing blessings.

The deity’s ancestors have a well-known lineage. They are said to have descended from Zhuanxu and to have received the fief of Xu, where they rendered outstanding service through the Xia, Shang, and Zhou dynasties. In the generation of Prince Yan, he cultivated benevolence and righteousness and won the people’s deep support, and his descendants flourished. From the Han through the Tang, the Xu family’s merit and virtue continued to be celebrated.

This deity and his elder brother were both sons of the Southern Tang’s Yi Zu, Emperor Zhongwu. The elder brother was enfeoffed as Prince of Jiang, and he as Prince of Rao. Both were exceptionally gifted, benevolent and sagacious, devoted to loyalty and filial piety, and earnest in cultivating the Great Dao and investigating its subtle mysteries. At first, they were both ordered to garrison Jinling, where their achievements and virtue were widely recognized, and the people were deeply grateful and devoted to them. Later, the brothers were ordered to lead troops into Fujian. They always kept the people’s welfare in mind, as though acting in accord with Heaven’s will. The people admired and supported them, and many willingly joined their cause.

The people of Fujian built a living shrine for them north of Jinao Peak—a shrine erected to a deity or a living person—and installed painted images, honoring them as they would a revered father. One day, the two told the people, “Next year I will have to part from you, though I cannot bear to leave you behind.” When the appointed time came, the brothers died one after the other. Soon afterward, a spirit descended to the human world and delivered a message through a medium: by order of the Supreme Emperor, they had taken offices in the Dipper Palace, the celestial seat of the stars in Daoist belief, where they were charged with protecting the human world. From then on, the people of Fujian worshiped them with even greater devotion, and their prayers were often answered.

Below the shrine was a pool. During droughts, people went there to pray. A red serpent would then appear in the pool, clouds would rise from the water, and abundant rain would pour down, bringing a good harvest that year. When the Yan Stream swelled and threatened to flood, the people, alarmed and distressed, went to the shrine and prayed earnestly. Suddenly, many laborers appeared with baskets and iron spades and cleared the waterway, preventing the flood from causing harm. Afterward, no trace of the laborers could be found.

During the Xining era of the Song dynasty, Liu Yi of Fujian, while serving as prefect of Guizhou, resisted invading forces; Han Shizhong in battle at Dayi Town and Wu Jie at Mount Heshang also received the deity’s help and won their victories. Accounts of the deity rescuing people from peril and helping families have children are especially numerous and well documented.

This deity gathered the vital essences of Heaven and Earth and received the finest qualities of the Five Phases (Wood, Fire, Earth, Metal, and Water). Thus, while alive, he embodied supreme virtue, and after death, he manifested divine power. He commands the currents of Yin and Yang, assists Heaven and Earth in nurturing life, and drives away evil and calamity while bringing good fortune and blessings to the state and its people. As time passes, his reputation and grace grow ever greater.

Now that the shrine’s renovation is complete, I have recorded the deity’s lineage and principal deeds of merit on a stone stele, so they may be preserved for posterity. I have also composed a poem in his praise:

The vital essence of Heaven and Earth’s Yin and Yang energies is flourishing. I have therefore recorded the completion of the shrine’s construction, along with the lineage of the spirits and their principal merits. I have had these accounts engraved on a durable stone stele so they may endure through the ages, and composed a poem in their praise:

The vital essence of Heaven and Earth’s Yin and Yang, the finest radiance of the five planetary bodies—the Metal, Wood, Water, Fire, and Earth stars—descends into the world as sages and, after leaving it, becomes spirits. Their brilliance shines in harmony, joined like gold and jade. Their loyalty, filial devotion, and steadfast kindness brought blessings to their age; riding the wind and driving the clouds, they returned to the heavenly realm. They assist Heaven and Earth in nurturing and transforming the myriad things, take their places among the stars, and look down with compassion on the people, watching over them without pause. They ward off disasters and calamities, gather auspicious signs, and send down blessings.

A shrine was first built at Golden Turtle Peak, where the spirits’ manifestations became widely known. Later, a shrine was also established in the capital. The august Three Holy Spirits are worshipped with reverent devotion by the court, and their renown shines forth like the bright sun. The emperor inherited the throne and followed the institutions of past generations; he therefore put the rites in order and welcomed good fortune. May the dynasty’s fortunes flourish, with the spirits protecting the state and its people. May the Supreme Dao prosper and extend its benefits widely to the people and all things. A sacred temple has been completed west of the palace city. May the imperial foundation and the spirits’ worship continue from generation to generation.

The fifteenth day of the first month, in the first year of Zhengtong.

Hymn to the Golden Palace (in praise of the True Lord of the Golden Palace)

Great True Lord, born of the numinous energies of the Yellow River and the mountains. Your achievements shine alongside the sun and moon; your De is comparable to Heaven and Earth. Your spiritual powers are wondrous, your character upright and discerning. You respond in accord with each circumstance and vow to save the people of the world.

Hymn to the Jade Palace (in praise of the High Immortal of the Jade Palace)

Exalted High Immortal, gathering the vital essence of “one and five” (the meaning of “one and five” is unclear). Your kindness spreads widely like rain and dew, while your might shakes the four quarters like thunder. Your spiritual powers arise naturally, and your blessings and virtue are boundless. Those who pray receive a response; you extend your kindness widely and save the people of the world.

True Lord’s Incantation

The True Lord is a great deity of the Northern Dipper, praised by Heaven and Earth. He governs the workings of creation and shines as brightly as the sun and moon. He commands Fengdu, the legendary capital of the underworld, and attends court in the celestial realm, upholding the Orthodox Law and destroying demons. The True Lord was granted the title “Numinous Aid” and extends blessings to all the people. When people pray, he always responds, like an echo in a valley; when they feel his presence, they can communicate with him, as closely as a shadow follows its form. Those who defy the True Lord will be punished, while those who obey him will be kept safe.

Om. May your radiance be manifest and efficacious, bringing aid far and wide to all living beings. Qian—the trigram name from the Classic of Changes, used here as an incantation—origin, success, advantage, and constancy. In accordance with the statutes, execute this at once.

Numinous Aid True Lord, please descend swiftly. Your virtue of cherishing life has won the people’s deep esteem. Preserve and hold the two Qi within my body; let fire make them radiant and efficacious, bringing aid far and wide to all living beings. Qian, origin, success, advantage, and constancy. In accordance with the statutes, execute this at once.

Numinous Aid True Lord, please descend swiftly. Your virtue of cherishing life has won the people’s deep esteem. Preserve and hold the two Qi within my body: fire belongs to Yang, and water to Yin. May calamities be dispelled and misfortunes resolved; may the good receive blessings and evildoers suffer harm. In accordance with the statutes, execute this at once.

The True Lord was born from the Northern Dipper and acts on Heaven’s behalf to teach and transform. He assists the state and brings peace to the people. He spreads the Orthodox Law and destroys demons; even demon kings bow with clasped hands to protect him, and his primordial Qi remains ever-present. In accordance with the statutes, execute this at once.

Incantation to Marshal Cha

Marshal, your divine might is manifest. Please descend swiftly. Uphold the Orthodox Law, assist the state, and bring peace to the people. Judge good and ill fortune, protect healing and one’s prospects, pray for clear skies and call for rain, and destroy evil spirits. Those who obey me will have their requests granted; those who defy me will be punished. Dispel calamities and bestow blessings, preserving peace and well-being forever. In accordance with the statutes, execute this at once.

Incantation for Clear Skies

Only when sweet rain falls in season can crops grow. Why have the rains become torrents, with floodwaters surging everywhere? The people suffer from floods, enduring hardships they can scarcely describe, with nowhere to voice their grievances. Is this because human affairs have been mishandled, or because the movements of Yin and Yang have fallen out of balance? I now make a great vow to deliver all living beings. Sweep away the clouds and murky haze that veil the sky, so that the sun and moon may shine brightly once more. Dry the flooded lands and restore life to the rotting crops. May wind and rain come in season, and may all under Heaven praise the peace. Qian, origin, success, advantage, and constancy. In accordance with the statutes of the Numinous Aid True Lord, execute this at once.

Incantation for Rain

The drought demon runs rampant. The weather is dry and scorching; stones seem ready to crack in the heat, and metal to melt. The crops are gravely damaged, and the people are anxious and afraid. People have made offerings to every kind of deity, yet none has descended to help. May peace prevail throughout the world. Qian, origin, success, advantage, and constancy. In accordance with the statutes of the Numinous Aid True Lord, execute this at once.

Rain-Prayer Incantation

The drought demon brings calamities as bitter as severe frost; the parched stones grow so hot they seem ready to melt metal. The crops wither, and people are filled with fear and anxiety. Everyone has made offerings and prayers to the gods, yet the gods have not come to help. Only my True Lord, the honored deity, can reach the heart of Heaven and carry out its teachings on its behalf; his great vow is profound. The True Lord protects those afflicted by disaster and wards off calamity, restraining Yang energy and allowing Yin energy to unfold. The divine dragon appears, and within three days unending rain pours down. The True Lord was granted the title “Numinous Aid” and is still revered to this day. May the True Lord of Numinous Aid act at once in accordance with Heaven’s laws.

Now, with sincere hearts, we praise the holy virtue. May the sun reappear and light descend; may sweet rain fall everywhere and rescue the people.

Incantation to Avert Insect Plagues and Protect the Crops

Heaven nourishes the people, and the people depend on grain for their livelihood. They labor diligently, doing their utmost to cultivate the crops. What wrong have the people committed that these harmful insects should have come into being? All reflect on themselves and discipline their faults, their hearts filled with fear and anxiety. Only the Perfected One, the revered deity who has cultivated the Dao and attained it, takes the protection of life as his virtue; he can turn back the wrath of the Celestial Emperor and respond to Heaven’s will. The Ancestor of the Fields, the deity who governs agriculture, is protected by divine powers. Please tell them: show compassion to the people. Remove the borers, locusts, and other harmful insects; do not let them damage the fields. Let the crops grow luxuriantly and be gathered in safely. May this year bring a good harvest, with full ears of grain and plump kernels. True Lord, True Lord, may your majesty shine forth as though you were present in person. Since you have not abandoned us, please fulfill your duty of protection. As this divine incantation is recited, may Heaven’s laws take effect at once.

May the Golden Palace Locust, the term for an insect pest used in the scripture, and all other harmful insects leave the fields unharmed. May the crops grow luxuriantly and be gathered in safely. May this year bring a good harvest, with full ears of grain and plump kernels. True Lord, True Lord, may your majesty shine forth as though you were present in person. Since you have not abandoned us, please fulfill your duty of protection. As this divine incantation is recited, may Heaven’s laws take effect at once.

Edict of the Golden Palace.

The Literary Star fell into the human world more than thirty years ago. The office of Immortal Official has remained vacant, and the court has found no suitable candidate. Heaven has made repeated selections, yet no one fitting the post has been found. According to the Records of the Jade Calendar of Primordial Yang, this office should be held by someone within three generations of the relevant lineage. Candidates must also be examined for accumulated good deeds and achievements, recommendation by the Three Realms, protection by the Five Emperors, and a place in the registers of Heaven. One who meets these standards should be chosen to assume this responsibility.

The Perfected One Whose Manifestation Spreads Aid Far and Wide, the Great Immortal of the Nine Heavens’ Golden Gate, Illustrious in the Dao and Accomplished in De, oversees the Celestial Astronomy Bureau and ought to handle this matter. Xu Zhizheng’s writing was sincere and unadorned, and he was highly regarded in his time. Upon examination, his abilities and character were found to meet the requirements, as did his qualifications for the divine office of Wenchang. All in Heaven agree that he is suitable; please do not decline again. When the ninth day of the ninth month in the Year of the Rat arrives, who in the present world could serve in your place? My appointment has been decided. You should strive to fulfill your duties. I hereby appoint you Chief Minister and Recorder of Wenchang, while allowing you to retain your former post.

Words from the Jade Palace

Human life is hard to attain, and birth in the Central Land, China, is no easy matter either. I hope to open the profound teachings of the Nine Heavens and bring aid to all living beings. Those who receive the Mandate of Heaven, spread its teachings, and carry them out with reverence and sincerity should be selected from among people of the Dao to serve in immortal offices. The Perfected One Who Illumines the Divine and Brings Broad Aid, the Exalted Immortal Who Proclaims the Teachings and Supports the Faith at the Jade Palace of the Nine Heavens, Xu Zhi’e, has labored with diligence and devotion, teaching with patient care and regarding the people as his own children. He has long served away from the capital, and his reputation and achievements are both outstanding. The office of the Southern Pole Bureau is now vacant. In ability, you alone are fit to fill it. You are appointed so that the elderly may enjoy their later years, adults may put their abilities to use, and children may grow and thrive; so that widowers, widows, orphans, and the elderly who live alone may all receive care; and so that pregnant women may safely give birth, whether their children have already been born or are yet to come. Let this appointment encourage all. I hereby appoint you High Minister of the Southern Pole, Registrar of Births, while allowing you to retain your former post.

Edict for the Immortal Consort of Jing

The Immortal Consort of Compliant Aid and Benevolent Grace knows how to follow and support a noble husband, treats those under her care with kindness and consideration, and meets others with equanimity. The combination of these two virtues is what makes her worthy of honor. In assisting her husband, she has shown neither favoritism nor impropriety; when faced with private requests for favors, she has remained consistently cautious and conscientious. In the inner sphere, she has respectfully supported her husband, fulfilling the requirements of ritual. Since a wife receives honor through her husband’s achievements, I hereby confer upon her the title of Immortal Consort, while retaining her original honorific name.

Kindly assisting, compassionate, and virtuous Immortal Consort: the “compassionate” and “virtuous” in her title reflect her observance of a wife’s proper conduct and her virtue in supporting her husband. This is borne out by ritual codes. A wife receives honor through her husband’s achievements, and is therefore specially granted the title of Immortal Consort, while retaining her original name in the imperial appointment.

Edict for the Immortal Consort of Wei

Kindly assisting, compassionate, and virtuous Immortal Consort: the “compassionate” and “virtuous” in her title reflect her steadfast observance of a wife’s proper conduct. She helped the ruler of the state accumulate good deeds and achievements, enabling him to attain rank and office. This is the virtue of a lady skilled in supporting her husband. Now she is granted an eminent rank and elevated to a more splendid title. She is specially granted the title of Immortal Consort, while retaining her original name in the imperial appointment.

Golden Watchtower Writ for Conferment of Immortality

Your bone structure and bearing accord with those of the immortals; it was long ago destined that your name be inscribed on the Cinnabar Terrace, where the immortals’ registers are kept. In the immortal realm, official posts are divided between honorary appointments and active offices. Now, candidates are selected and appointed according to the Jade Almanac, and you have proved outstanding in worth and ability. To make your good deeds known, you are hereby ordered to receive the secret registers of the Great Cavern of Shangqing, an important Daoist register of the Shangqing tradition.

I, your subject Xu Zhizheng, devote myself wholeheartedly to the Great Dao and regard Heaven as my companion. Your reputation has spread far and wide, and your deeds and example endure to this day. The Odes praise the tangdi, commending your care for younger brothers and respect for elder ones. Your governance is widely celebrated; your De remains among the people, and your achievements have benefited the state. Since the people have all witnessed your merits, you should rightly be granted a higher rank. Who could say otherwise?

Accordingly, you are granted the honored title of Great Immortal of the Golden Watchtower and advanced to the title of Wenchang Feathered Register. You preside over the evaluation and guidance of literary learning, uplifting the scholars. You set in motion the wondrous workings of Heaven and Earth and usher in a peaceful age whose radiance endures like the sun and moon. Your cultivation is complete, and you have accumulated three thousand deeds of merit, achieving extraordinary distinction. Your official rank has risen to the first grade; why, then, should we begrudge you an exceptional reward ahead of schedule? May you accept this new honor and remain even more steadfast in your former aspirations.

You are hereby granted the title “Perfected One of the Nine Heavens, Golden Watchtower, Illumination of the Dao, Fulfillment of De, Manifesting Spirit, and Universal Salvation”; appointed Chief Minister in charge of Wenchang’s registers; and commissioned to sign and oversee the affairs of the Bureau of Heavenly Mechanisms.

Jade Watchtower Writ for Conferment of Immortality

The Great Dao is impartial and selfless. When the heart is sincere, this sincerity shows outwardly, and once it is manifest, one’s achievements become clear. The heavens appoint divine officials in order, assigning each person a role suited to their abilities so they may put their strengths to use. Since someone of sufficient talent and virtue is available to assist, the position should not be left vacant. Therefore, this appointment is proclaimed, and the fellow cultivator is granted the Upper Clarity Great Cavern Secret Register, an important esoteric talismanic register of the Upper Clarity school.

I, Xu Zhi’e, devote myself wholly to upholding the divine Way and take doing good as my teacher. I observe the precepts and maintain ritual abstinence, cultivating myself in pursuit of truth until I attain the Dao. I liken the hun soul to the sun and the po soul to the moon, gather and harness the Yin and Yang Qi, and practice the methods of Li and Kan, which represent fire and water and also symbolize Yin and Yang. I ensure that timely rain and fair weather each come in due measure, and embody in myself the principles by which Heaven and Earth operate and bring forth the myriad beings. He has labored for the state, bringing blessings to the people. His achievements should be assessed without delay in granting him a reward: extend the favor of the court and confer upon him the title Transcendent of the Jade Gate, a high immortal in the celestial palace, and further bestow the title Southern Pole Registrar of Births, overseeing the Southern Pole and the registration and nurture of life.

The people and all beings receive his protection and are thus able to flourish. In handling affairs of government and establishing rules, he takes fairness as his standard and verifies the facts. The people of the realm all consider him deserving of praise, so he is singled out for especially generous recognition. A gentleman should not draw a stipend without rendering service; Xu Zhi’e will long carry the charge of safeguarding these blessings and fulfilling his duties. He respectfully accepts this fine appointment in response to the sincerity of those who have commissioned him. He is hereby appointed Transcendent Who Proclaims Transformation and Supports the Teaching at the Jade Gate of the Nine Heavens, Radiant and Numinous Perfected One of Broad Deliverance, and is provisionally placed in charge as Associate Registrar of Births at the Southern Pole, with authority to countersign affairs of the Mysterious Tribunal of Thunder.

Appointment Document for the Additional Title

Respectfully submitted: The double towers of the Medicine Palace, the celestial halls of the immortals, stand open in their spacious grandeur; the silver seal and the two platforms display the court’s appointment. Now further praise is bestowed, making his honor still more resplendent. Titles must not be given indiscriminately to those lacking virtue. The purpose of rank and stipend is to reward and encourage virtue, so that title and actual duties accord. You have always been devoted and steadfast, maintaining integrity and balance from beginning to end, neither boasting nor claiming credit. In recognition of your undertaking this office, the appointments are listed above in full as the formal warrant of investiture.

Appointment Document for the Five Marshals

Respectfully submitted: In the field, one serves as a general; at court, as a minister. Your talents in both civil and military affairs are complete. The protection of the state and the security of the household depend especially on divine power. Your name is recorded in the annals, and your achievements are engraved on the Jing Bell, a ritual vessel used to commemorate meritorious service. You had already received the honor of a posthumous title; now you also enjoy the flourishing of incense offerings and sacrificial rites. The two Yang energies harmonize throughout the region; this document therefore serves as the formal warrant of investiture.

I humbly submit: When immortals serve as generals and ministers, they possess both civil and military abilities. Their power to bless the state and bring peace to the people depends entirely on the spirits’ aid. The Perfected One’s title has been entered in the historical records, and his achievements engraved on the jing bell, a bell used to commemorate merit. In the past, he was honored with a posthumous title; now he also enjoys flourishing offerings of incense. The region has favorable weather, and the people live and work in peace. To preserve stability over the long term, we must do good, build merit, and work together to support the government. Above, we should recognize the Perfected One’s manifest and illuminating virtue; below, we should follow his benevolence in offering aid widely. This is what I ought to strive for, and what you excel at. You should investigate the facts, verify the circumstances, and present a full account in a memorial. Review past events and learn what is new, then grant a fresh document of praise. To make this beneficence endure, this document is hereby bestowed for you to uphold and follow.

Upholding the Precepts and Aiding Others

On the third day of the third month in the yǐwèi year, the Bodhisattva Dingguang and the Great Emperor of Mount Tai jointly submitted a memorial to confer on the Prince of Jiang the title “Perfected One of Manifesting Spirit and Universal Aid, Illuminating the Dao and Attaining Virtue, Exalted Immortal of the Golden Palace of the Nine Heavens.” He is to oversee the Bureau of Celestial Patterns and may handle its affairs as circumstances require. The Prince of Jiang’s wife, Lady Xu, is granted the title “Immortal Consort of Compliant Assistance and Benevolent Grace.”

The Prince of Rao is granted the title “Perfected One of Manifesting Spirit and Broad Aid, Proclaiming Transformation and Supporting the Teachings, Exalted Immortal of the Jade Palace of the Nine Heavens.” He is to oversee the offices of the underworld below and may handle their affairs as circumstances require. He is also to serve temporarily in place of the Chief Minister of the South Pole, who records births, and take part in the affairs of the Mysterious Provincial Bureau of Thunder. The Prince of Rao’s wife, Lady Tao, is granted the title “Immortal Consort of Good Assistance, Compassion, and Grace.”

A secret celestial text is also bestowed: “The Three Sections and Eight Radiances hinge on Jing, Qi, and Shen. In quietude, regulate the breath; keep far from worldly affairs and accord with the true Dao. Have no contact with fishy or impure things: this is the text’s essential teaching. Meditate on it and you may attain the Dao and become an immortal; recite it and you may prolong your life.” The third day of the third month is the day I descend. A clean bowl and pure water may be placed on a clean table. If someone has just developed a sore or swelling, take this water, add a spoonful of salt, burn incense, and recite the Perfected One’s spirit spell seven times. Then apply the water to the affected area. After three days of fasting and purification, the person will recover.

From now on, on each of the Three Primal festivals—the Upper, Middle, and Lower Primal festivals—the Eight Seasonal Nodes—Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—on Gengshen and Jiazi days, and on the birthdays of Buddhas and sages, you must not kill living beings to pray for blessings. I will not partake of these offerings. I now grant you the title “Immortal Assistant in the Administration of the Celestial Court.” You should carry it out with reverence and sincerity. In three days, your illness will be cured.

Practice Good Deeds

First, honor Heaven and Earth. They cover and sustain all things, and have the merit of transforming, nurturing, and bringing all things to maturity.

Second, have faith in the Three Treasures: the Dao, the scriptures, and the masters revered in Daoism. You should honor and uphold the Three Treasures, and not slander them.

Third, respect the spirits, but keep your distance. By showing reverence without drawing near, you can prevent baleful influences from disturbing the righteous way.

Fourth, remember your ancestors. The merit and virtue of the ancestors have been accumulated across generations.

Fifth, be filial to your parents. They labor greatly to raise their children, and their kindness is the greatest of all.

Sixth, love and care for your siblings. Older brothers should be affectionate, and younger brothers respectful, as closely joined as hands and feet.

Seventh, treat your wife with righteousness. “Heaven’s wife” means one’s wife; a husband and wife should conduct themselves righteously from beginning to end.

Eighth, treat people in your neighborhood with courtesy. The scripture says, “Whenever you go out each day, treat others respectfully, as though you were meeting an honored guest.”

Ninth, teach your children and grandchildren. People differ in their innate nature, some being wise and others foolish, but through instruction all can grow into responsible adults.

Tenth, study the classics diligently. Reading books written by sages and worthies enables you to understand the principles of the Way.

Eleventh, work hard at farming and sericulture. Farming and raising silkworms and mulberry trees provide food and clothing; only through hard work can you have both.

Twelfth, treat birds and animals with compassion. Let them live and grow naturally, and do not entertain thoughts of killing them.

Thirteenth, cultivate hidden virtue—good deeds done without seeking recognition. What is hidden virtue? It is making things easier for others whenever the opportunity arises.

The True Record of Immortal Xu, Volume One, ends.

People stand in order, visualize the deities, hold their breath, click their teeth nine times, swallow the saliva in their mouths nine times, and then proceed using the steps of the “Pacing the Void” method, a set of steps used in Daoist liturgy.

Taiji (the Supreme Ultimate) divides into the high and low, the thick and thin of Heaven and Earth. The light, clear Qi rises and becomes Heaven. Those who cultivate the true Dao can become perfected immortals. When the merit of cultivation has accumulated to three thousand, the appointed term of forty thousand years is reached. The Elixir Terrace, a place for immortal cultivation and the keeping of books, opens its precious scriptures, and the immortals impart their hidden meanings with golden words.

Precious incense is lit in the burner. Its smoke drifts into the jade firmament and gathers into a cloud terrace, solemnly adorning the Dharma Realm, the domain of the heavens and all things. With reverence, Dao incense, De incense, Wuwei incense, Wuwei Purity incense, Pure Naturalness incense, Wondrous Cavern Truth incense, Numinous Treasure Beneficence incense, Transcending the Three Realms incense, and Three Radiances Truth incense are burned. Their fragrance fills the jade towers and palaces and spreads throughout the cosmic Dharma Realm. Now, with reverence, incense is offered in sincere devotion to:

The True Lord of the Nine Heavens’ Golden Gate, who Illuminates the Dao and Attains De, the Great Immortal who Manifests Numinous Power, Broadly Aids All, is Pure Subtlety, Cavern Mystery, and Empty Stillness, and who Compassionately Protects the State and Shelters the People, Esteemed for Blessings and Vast Grace;

The True Lord of the Nine Heavens’ Jade Gate, who Proclaims Transformation and Supports the Teaching, the Exalted Immortal who Reveals Numinous Power, Broadly Aids All, is Lofty, Clear, Vast, and Still, and who Compassionately Supports the State and Blesses the People, Bringing Abundant Blessings and Vast Grace;

The sage father, Prince Qi, the True Lord of Loyal Might and Brilliant Aid; the sage mother, Lady Tian, the Immortal Consort of Benevolence, Longevity, and Virtue; the sage elder brothers, the Kings of Tang, Hong, E, and Guangling; the sage uncles, the Dukes Who Protect the State and Serve the State; the sage sons-in-law, the Marquises of Wu’an and Ningguo; the sage sons, the Marquises of Baoda, Zhangxin, Baoxin, Baoning, and Wuning; the sage nephews, the Marquises of Zhaode, Anding, and Taining; the sage grandsons, the Marquises of Wuchang and Nanchang; and all the assembled dukes and ministers.

Offerings are also made to the deities of the Celestial Mechanism Court of the Shangqing Great Cavern Scripture Registers.

With reverence, we invite the officials and commanders of the Celestial Pivot Court, the Celestial Mechanism Court, the Court of Celestial Observations in the Thunder Division, and the Court of Heavenly Registers, all belonging to the registers and ranks of the Shangqing Great Cavern Scripture (the scriptures, registers, and ritual offices of the Shangqing school), as well as the officials and generals of the various offices of the underworld, who carry out their duties by command. We invite the divine generals who dispel evil and capture ghosts, transmit talismans and perform rites, avert calamities and deliver people from hardship, drive away baleful forces, and guard the altar and protect the Dharma; the generals who observe and patrol; the exalted spirit of the Grand Year (the spirit presiding over the current year); the Twelve Monthly Generals; the star officials of each person’s natal destiny (the star spirits governing one’s birth destiny and fortune); and the immortals of the wind, thunder, and rain divisions.

We also invite the left and right chief ministers and the Grand Steward; the ministers of the Six Boards and the nobles of the inner palace; the left and right Chief Ministers who oversee the recording of births and lifespans and administer registers and blessings; the attendants, interpreters, and chamberlains; officials of government offices at every level; and all the assembled ministers and nobles. We invite the twenty-four officials of the Office of Blessings and Registers, the left and right immortal officials who usher in visitors, and, from the Three Heavens’ jeweled palaces, the exalted immortals Chongren and Yangzheng, the Perfected Ones Fuling and Hongji, and the venerable kings Lingwei and Qingjiang. We also invite Marshal Zha, garrison commander at Yongan; Marshal Bian, garrison commander at Wu’an; Marshal Wei, left Gate Guard and military commissioner; Marshal Zhao, right Gate Guard and commander of all troops; and Marshal Diao, vanguard commander and inspector of the army, together with their retinues of heroic immortals, elite troops, and brave warriors.

We also invite the left and right marshals Yue and Xu; the left and right attendants of the traveling palace and the palace officials who accompany them; and officials of the various offices, including those in charge of records, merit, personnel, documents, agriculture, crops, silk, hemp, markets, goods, craftsmanship, and materials. We invite the kitchen officials, entertainers, and musicians; the divine powers known as Heavenly Swift, Spirit Swift, and Human Swift; those in charge of divination, oracle slips, divining cups, and spirit communication; the dream-transmitting youths; the ranks of the divine bureau; and the immortals who serve in the main hall, attend to talismans, manage incense, or act as messengers. We invite the altar patrons and donors who support the ritual ground, the talented and virtuous, the renowned and worthy, the local tutelary deity of this palace, the gods of every neighborhood and temple, the disciples of kings and nobles, and the deities worshiped by each person. May the numinous powers of every hall in Lingji Palace all accept the offering of this true incense.

The incense shines as it rises, like jade blossoms; purple Qi gathers into smoke, and clouds of fragrance fill the air, reaching straight to the Nine Heavens. May the Golden Youth who attends the incense, the Jade Maiden who conveys our words, and the Jade Maiden who scatters flowers carry the matters we present and the prayers we offer before the gods, so that all our requests may be granted. We now lay bare our hearts, open the altar, and make our petition. We humbly pray that all the Perfected Ones look upon us with compassion. Your disciple bows in reverence and takes refuge in the boundless Great Dao.

Chanting the Dao

Everyone gathered at the ritual altar sincerely takes refuge in and makes offerings to the “Two-One Treasures” (objects of reverence or faith in Daoism). Together, they chant “Huaxia” and circle the altar three times.

Purifying the Altar

A realm of utmost truth and purity cannot easily descend upon a defiled place. If the world around us remains unclean, how can the mysterious laws be set in motion? Ritual water must be sprinkled to purify the altar, dispelling at once the malign influences near and far. Nine phoenixes soar through the air, breathing forth jeweled flames. Together, everyone chants “Huaxia” and circles the altar three times.

Purifying the Altar

A realm of utmost truth and purity cannot easily descend upon a defiled place. If the world around us remains unclean, how can the mysterious laws be set in motion? Ritual water must be sprinkled to purify the altar, dispelling at once the malign influences near and far. Nine phoenixes soar through the air, breathing forth flames and smoke to break through defilement; five dragons surge forward at speed, sending down the true Qi—the original energy of Heaven and Earth—to drive away evil spirits. May everyone take refuge, and may all their prayers receive a response. With reverence, we recite and uphold the Supreme One’s subtle teachings. “The cavern’s mysterious emptiness…” (ritual verses omitted).

The Celestial Worthy Who Subdues Demons and Keeps Away Defilement: Raising the Steps of the Void

The Celestial Worthy Who Subdues Demons and Keeps Away Defilement, the honored deity who drives out demons and dispels impurity, is invoked. The ritual steps are then performed while the verses of the Steps of the Void are chanted. The officiant says, “Invite the Five Marshals to appear before the honored deity,” and then offers incense… (ritual proceedings omitted).

The ancients said that one who can bring all things to transformation and nurture without being confined by ordinary principles is called a sage; one whose wisdom is so profound that it cannot be fathomed is called a spirit. The Way of the Utmost Sage does not act recklessly, yet remains open to all things and responds to every matter appropriately. When we honor the spirits, it is as though they stand before us; whatever we pray for and seek a response to can reach them. Since our thoughts are held in our hearts, we should understand that the spirits’ watchful gaze is never far away.

We respectfully look up to the five great marshals, Cha, Bian, Wei, Zhao, and Diao. They hold the highest rank among the five marshals and surpass all troops in valor. Through letters, they transform people with rites and music; through arms, they command the military. They can lead troops into battle and enter the court to assist in governing, possessing both civil and military ability. They support the state and bring peace to the people, bearing the great trust placed in them by ruler and people alike. In the palace, their bearing is gracious and composed; in the marshal’s residence, they are solemn and imposing. Their renown is illustrious, their divine might resplendent, and their wondrous efficacy beyond words, yet they keep their majesty deeply veiled and do not lightly show their anger. They are all outstanding figures of Yan and Zhao, and should live in harmony with one another, like Lian Po and Lin Xiangru. With hearts united, they respond in concord, trusting one another and serving as one another’s envoys. They cross mountains and seas, traveling thousands of miles without hesitation; then they ride the mist and soar through the sky, ascending straight to the Ninth Heaven.

Today we establish a ritual altar to repay the spirits’ grace and pray for blessings. The altar precinct is now purified, and the liturgy is about to be performed. We bow our heads and entrust ourselves wholeheartedly to the Dao. We are now about to invite the divine retinue to descend, and must first earnestly make our intentions known. We therefore specially ask the five marshals to convey them on our behalf. May the Most True Spirit descend, extend compassion widely, and graciously accept and hear our prayers. We prostrate ourselves in reverence.

The officiant respectfully raises the incense.

With sincere hearts, we offer the first incense. Its smoke rises to Lingji Palace and spreads throughout it; the sacred realm becomes a canopy of clouds. We present this offering to the Holy Father, the King of Qi, the True Lord of Loyal Valor and Aiding Radiance.

With sincere hearts, we offer the second incense. Its smoke rises to Lingji Palace and spreads throughout it; the true realm becomes a jeweled canopy. We present this offering to the Nine Holy Fathers, the King of Qi, the True Lord of Loyal Valor and Aiding Radiance.

With sincere hearts, we offer the second incense. Its smoke rises to Lingji Palace and spreads throughout it; the true realm becomes a jeweled canopy. We present this offering to …

Great Immortal of the Nine Heavens’ Golden Palace, who illuminates the Dao and embodies De, manifests numinous powers, widely aids all beings, is pure and subtle, profound and mysterious, empty and wondrous, compassionate and benevolent, protects the state and shelters the people, and bestows blessings and abundant grace, Perfected Lord.

With sincere devotion, offer incense three times in succession. Let the incense smoke rise to Lingji Palace and spread throughout it, transforming in the celestial realm into a splendid canopy. In this way, make an offering to the Perfected Lord.

Supreme Immortal of the Nine Heavens’ Jade Palace, who proclaims transformation and supports the teachings, manifests numinous powers, widely aids all beings, is exalted and bright, vast and still, profound and pure, wondrously responsive, benevolent and kind, assists the state and blesses the people, and bestows blessings and abundant grace, Perfected Lord.

Kneel before the incense burner.

The Daoist arts are cultivated within the heart; the mind’s intent is conveyed through the incense smoke. Hold the jade burner in both hands and envision the Nine Heavens within your heart. The Perfected Lord lowers his gaze to look upon you. The sound of his jade pendants rings out as he descends into the hall. Whatever you wish to report or request is thereby conveyed to the Nine Heavens.

Everyone bows together to the Perfected One, following the ritual in visualization and contemplation.

Incantation of the Five Stars

The Five Stars—the five planets—are arrayed in radiance, their light illuminating the five directions. Mercury dispels calamities; the Star of Wood’s De brings good fortune. Yinghuo, the Fire Star, dissolves misfortune; Taibai, the Metal Star, drives away the calamity of war.

Zhenxing, the Earth Star, guards the four directions, bringing peace and well-being to home and state. Inscribe your name on a jade tablet and record the document in the Celestial Emperor’s palace. Ride the wind and mount the radiant clouds; let the flying stars dispel calamity. The Star of Wood’s De brings good fortune; Yinghuo dissolves misfortune; Taibai drives away the calamity of war.

Zhenxing guards the four directions.