《徐仙真录》Vol. 3

Whether these petitions concern the Palace of the Sun and the Court of the Moon, or the celestial and terrestrial bureaus, they all seek forgiveness and the grace of protection. May the names of the descendants be entered in the Register of Long Life, and may the Heavenly Palace bestow wisdom and talent upon those who come after. May the clans near and far, and the descendants of future generations, thrive and flourish; may relatives within and beyond the family, and all branches of the lineage, prosper in honor. May the evils and wrongs of the human world leave them untouched, and may no epidemics or calamities sent by Heaven afflict them. May living beings in the water, on land, in the air, and beneath the surface all grow and reproduce in peace. Above, may the life-protecting grace of the Sovereign and Empress be made manifest; below, may it answer the sincere devotion of so-and-so, who turns wholeheartedly to the Dao and entrusts their life to it. This petition is respectfully submitted and conveyed upward.

Ten Intentions

The first intention: the nascent Yang clarifies the Great Dao. The second intention: Yin and Yang generate one another. The third intention: the Three Officials—the Officials of Heaven, Earth, and Water—forgive transgressions. The fourth intention: the Four Courts, divine offices overseeing their respective duties, record and bestow life. The fifth intention: the Five Phases move in harmony. The sixth intention: the Six Palaces flourish and prosper. The seventh intention: the Seven Stars move along their proper courses. The eighth intention: the eight directions are at peace. The ninth intention: the Nine Mysteries, a Daoist term for the underworld or ancestral spirits, are freed from suffering. The tenth intention: the transformation of the Dao spreads and flourishes.

Restoring the Incense Burner

I respectfully invite the incense officials and messengers, the left and right armies of the Dragon and Tiger, the incense bearers, and all the spirit officials who attend the incense. As I, so-and-so, burn incense and practice the Dao here, may golden liquid, vermilion and emerald sacred fungi, and other auspicious energies of immortal treasures arise naturally from the incense. May the myriad spirits and perfected beings gather before this incense burner. We pray that the heavens send down their protection, so that the whole family may receive their blessings. May the golden boys and jade maidens of the ten directions guide and attend the rising incense, swiftly conveying the sincerity of my earlier petitions directly to the presence of the Supreme Sovereign and Empress, the Mother of the Dao of the Nine Heavens. The Zhaijiao rite is now complete. In gratitude for the compassionate grace received, I bow in reverence, prostrate myself, and respectfully see the divine beings on their way.

Hymn for Sending Off the Perfected Ones

We respectfully see off the Supreme Sovereign and Empress, the Mother of the Dao of the Nine Heavens, as they return to their celestial abode. The Zhaijiao rite is now complete. In gratitude for the compassionate grace received, I bow in reverence, prostrate myself, and respectfully see the divine beings on their way.

The ceremonial procession of the Nine Heavens moves in orderly splendor along the cloud road. Golden youths and jade maidens carry jeweled canopies and banners, while the ladies of the various palaces take their places at the front. Heavenly incense fills the air, and lotus-shaped golden lamps shine brightly. Yellow banners, leopard-tail insignia, jade tallies, and dragon chariots travel together through the clouds, returning to the Great Luo Heaven. I, your servant, look up in reverence and watch as the fragrant breeze gradually falls still.

The Mother of the Dao, a goddess venerated in Daoism, has transmitted her wondrous teachings, and Lei Mai Xing returns to the grotto heaven, the immortal realm where the immortals dwell. Incense still curls upward from the golden censer, and the jade candle continues to burn. Looking up, I feel as though she is still before my eyes; I wish to follow her, yet know that I cannot go. May blessings and celebrations of grace spread far and wide, and may the sponsor of the purification ritual enjoy long life and good health.

For the merits accumulated through the purification ritual held earlier, we still pray that the honored gods will look upon us with compassion and bestow blessings and grace. May everyone, through their shared good deeds, attain realization of the supreme Dao. All bow together in reverence, dedicate the merits, and burn offerings of paper money.

The Secret Canon of the Immortal Consort ends.

The liturgy for erecting banners at this palace.

Stabilize the people and assist the state, establishing merit for the Mysterious Gate; raise the sacred banner high, a ritual flag symbolizing the awe-inspiring presence of the gods and used to pray for blessings, until it reaches the clouds. The multitude looks up to it and finds refuge, turning together toward the Dao; the divine might of the two immortals shines forth, deepening the blessings they bestow. Rain and dew moisten the jade characters, bringing relief to the Three Paths, where beings go to suffer; sunlight shines upon the dragon inscriptions, symbols of sacred authority, illuminating the Nine Nights. The Brahma sound resounds beneath the twin gates of the Golden Ao, the palaces of the immortals. The living may receive salvation, and their rejoicing is without end.

It is understood that the Dao must accord with the heart; only after pledging oneself before the true gods can one fully perform the liturgies of the immortals. The sacred banner streams in the wind; through it, may the sacred laws be made manifest and blessings and celebrations increased. Thinking of those in the mortal world who have yet to be freed, we pray for peaceful seasons and tranquility throughout the realm. The sun’s soul and the moon’s essence, as people call the vital energies of the sun and moon, are still not understood in their subtle movements and transformations; as for Heaven and Hell, one should awaken to their reality.

Know that accomplished people of old, such as Cao Gui, held fast to their integrity more firmly than pine and cypress. Even a precious jade weighing a thousand jun could not buy back youth; a rope stretched through ten thousand kalpas could not hold back the daylight. To wash away defilement, one must cleanse it completely, as though boiling snow; when one recognizes and regrets one’s wrongs, there is hope that offenses will be erased. The human world is ultimately an illusion, and beneath the hidden springs, names are entered in a register. Taking pity on those who came before and mourning the dead, we set forth the rites to be performed in order to deliver departed souls; we dissolve karmic ties from former lives, letting illusory entanglements fade away, raise the sacred banner, and extend blessings and celebration. Matters of the netherworld cannot simply be left to come to pass by themselves, and blessings cannot be obtained from nowhere without spiritual cultivation. When people cultivate good results, Heaven will surely send blessings.

When sailing at midnight, hesitation and delay can leave one lost before a thousand ravines; when a flower blooms before spring arrives, its fruit will take first place among all blossoms. One should set one’s heart on diligent progress and awaken to the Dao in freedom; if one can persevere to the end, one’s wish for long life may be fulfilled. Therefore, these rites were established to avert calamities. After passing through suffering and distress, body and mind become radiant. The ritual assembly reverently chants the holy name in unison.

Heavenly Worthy Who Grants Absolution for Sins with the Sacred Banner.

The sacred pennant flies high, and through it sins and calamities are dispelled. Heaven is compassionate, opening wide the gates of pardon in all ten directions. The living and the dead alike receive its grace, whose benefits are without end. Good deeds and accumulated blessings surely bring their reward; the resolve to cultivate the Way must never be forgotten. May we swiftly realize the True Void—rise beyond attachment and awaken to our original nature—and escape the changes of impermanence. May we enjoy a hundred years of health, then ride in a carriage to ascend to Heaven. The assembly responds: May we attain long life.

Raise the pennant high and let it soar freely. Even the gravest sins are cleansed, and people awaken to the folly of their former ways. If sins are written on the front of the pennant, they can be erased; if written on the back, they can be pardoned.

The ink marks are like a record of punishments: they stir people to repent and inspire them to seek awakening for themselves. When the heart is clear and lucid, one can receive the blessings of peace and freedom. Through this sacred assembly, may blessings and virtue unfold like flowers; may long life be bestowed, bringing joy and celebration. May we receive abundant blessings, and may compassion protect us. The assembly of ritual officiants devoutly proclaims the sacred title.

The jeweled pennant is pure and complete. Through this sacred assembly, may blessings and virtue unfold like flowers; may long life be bestowed, bringing joy and celebration. May we receive abundant blessings, and may compassion protect us. The assembly of ritual officiants devoutly proclaims the sacred title.

Heavenly Worthy of the Jeweled Pennant that Prolongs Blessings, a Daoist deity invoked to seek lasting blessings.

As an instrument for guiding beings to salvation, the pennant’s length and breadth each carry symbolic meaning. When blessings are sought, the direction indicated by the pennant leads from sin toward good fortune. It reveals the wondrous principle and sweeps away karmic obstacles, prolonging life and years, and saving immeasurable beings.

The assembly responds: May we attain long life.

Sins can indeed be pardoned, and blessings and virtue can extend one’s life. But if sins keep accumulating without end, how can one say that all wrongdoing has been wiped away? If blessings continue to arrive but one never reflects, how can one be at ease in the days to come? To indulge deluded thoughts and commit misdeeds is to stray far from the way of cultivating goodness and accumulating virtue. The spirits of the dead are trapped in suffering in the netherworld because, while alive, they failed to uphold the good from beginning to end. The souls of those who have passed on sink into ruin for the same reason: they did not hold fast to the good Way from first to last. Learn from those whose carts overturned before you, and do not spurn the sacred pennant’s teaching. Do not waste a hundred years in idleness, letting the days slip by. Even a single verse more precious than gold can serve as a skillful means to guide people. Therefore, trace the roots of calamity and good fortune, and carry cultivation through from beginning to end. If you wish to leave good fruits for the future, you must also rely on the compassionate Venerable One. The assembly of ritual officiants devoutly praises the sacred title.

Heavenly Worthy who Saves Beings and Contemplates Emptiness.

Age after age, through countless eons, beings drift on, swept along by shifting circumstances and illusions. Heaven reveals the source and enables people to cleanse themselves. May calamities be ended forever, and blessings and prosperity descend together. May long life endure without decay, and may we unite with the Great Dao and become true.

The assembly responds: May we attain long life.

With reverent prayers: After fasting, prayer, and other rites, may the state be secure and the sovereign’s Way flourish for generations. May the people throughout the realm live in peace and happiness, and may blessings and official rank descend together. May people enjoy long life without decline and, in the end, unite with the Dao in truth.

In a harmonious chorus, chant: May we attain long life.

With reverent prayers: After fasting, prayer, and other rites, may the state be secure and the sovereign’s Way flourish for generations. May the people throughout the realm live in peace, and may people in all four directions be transformed by the teachings and come into alignment. May grace extend to all things, and auspicious blessings and signs arrive in abundance. May sins and karmic burdens be dispelled, and blessings gather. May the living receive protection and the dead also be shown grace. This is a blessing that seeks the highest karmic affinity. Recite: the Celestial Worthy of the Three Pure Ones and Three Realms (a Daoist high deity symbolizing the sacred realms of the Three Pure Ones); the Celestial Worthy Who Bestows Auspiciousness from the Nine Heavens (a deity who grants good fortune); and the Celestial Worthy of Lingbao in the Ten Directions (a deity revered by the Lingbao tradition). The merit is beyond measure.

The ritual of the firmament banner at this palace has concluded.

Divine Lot Slips of the Hong’en Lingji Palace True Lords

First Lot: Greatly Auspicious

You possess military strategy and resourceful plans for achieving victory through surprise. If you encounter a clear and enlightened age, you can offer sound counsel. In turbulent times, you must have courage and a sense of responsibility; yet you should also quiet your mind and carefully observe how circumstances change.

Second Lot: Supremely Auspicious

A fortunate dream is often a good omen. Examine it closely, and you may discern signs that accord with your hopes. If you seek a son, your wish to have an heir who will carry on the family’s aspirations may not necessarily be fulfilled. If you hope for a distinguished son, you will need to seek again for a boy.

Third Lot: Moderate

Spring is now in its season, and deep reds and pale greens shine among the flowering branches. But when the west wind blows through the Shanglin Park, the ancient imperial garden, overnight, the scene will change. Will those traveling far away at the edge of the sky know of this change?

Fourth Lot: Inauspicious

To fight over trifles, like those who quarrel over a snail’s horns or the land of Man, is ultimately to gain nothing. If both sides can reason with each other and yield, matters may return to how they were at the beginning. After Zou Yang, a Western Han scholar once falsely accused and imprisoned, was confined and fell silent, who could plead for him as Ti Ying, the Han woman who once petitioned to save her father, did?

Fifth Lot: Greatly Auspicious

When asking about what lies ahead, slow your pace and do not hurry along. Make good use of a boat to cross calm waters. The moon is full tonight, and the road ahead is open; across ten thousand miles of cloud-strewn sky, the way is clear.

Fifth Lot: Greatly Auspicious

When asking about what lies ahead, slow your pace and do not hurry along. Make good use of a boat to cross calm waters. The moon is full tonight, and the road ahead is as broad as the vast sky stretching for ten thousand miles.

Sixth Lot: Greatly Auspicious

The situation before you is like a torrent rushing eastward. Those caught up in it are like people gazing at a vast ocean, unsure how to proceed. Dogs bark from the western mountain, and the wind and moon are clear and bright. From here onward, a path of advancement lies open in your career or future prospects.

Seventh Lot: Inauspicious

Your body is weak and your illness severe, seemingly difficult to cure. For now, do not be too quick to use even marvelous medicines or remedies. By the Year of the Rabbit or the Year of the Sheep, the danger may ultimately pass; but do not let a happy occasion turn into sorrow.

Eighth Lot: Moderately Inauspicious

Do not grieve too much over the loss of cattle or horses. There is no need to dwell on worldly affairs or press for extra benefits. If this happens in early spring or at the end of winter, a woman should for the time being refrain from seeking a marriage match by the roadside.

Ninth Lot (Low)

Thin clouds and lingering mist have yet to clear, and the roads in every direction are blocked. For now, return to your birthplace and settle there. When autumn leaves begin to fall and crows and wild geese pass overhead, circumstances may change.

Tenth Lot

There is no need to pay too much heed to the talk circulating through the household; some of it may be false, so do not believe it too readily. A man’s marriage will ultimately turn out well, but if he keeps hesitating, matters may be delayed.

Eleventh Lot

Several documents bearing appointments or imperial edicts have been unsealed, and good news brings the promise of a bright future. Like an osprey recommending a worthy person, the welcome news comes from on high. Do not remain any longer in your secluded mountain retreat.

Twelfth Lot

The cold valley grows warm again, as though the changes of Yin-Yang had seized the workings of creation. An ordinary flower need not blame the spring wind. Though dismal news comes from outside, the cardamom branches are already showing abundant life.

Thirteenth Lot (also marked as the Twelfth Lot)

The cold valley grows warm again, as though the changes of Yin-Yang had seized the workings of creation. An ordinary flower need not blame the spring wind. Though dismal news comes from outside, the cardamom branches are already showing abundant life.

Thirteenth Lot

The perch is plump, bringing autumn suddenly to mind; across the vast expanse of water, one may cast a fishing line. But the moment one’s intentions become apparent, the gulls fly away, and all effort is wasted. In the end, how can one expect to sail home with a boatload of moonlight?

Fourteenth Lot

Our side is strong and the other side weak; the flag of surrender has already been raised. There is no need to keep telling passersby of your grievances. After the rain stops and the clouds disperse, matters will not yet be fully settled. When the spring wind arrives, the outcome will become clear.

Fifteenth Lot

There is no need to keep speculating and asking questions. You are hoping to spread your wings and make your way south. Then, unexpectedly, comes word that an invitation or arrangement has run into difficulty. Even if it goes through, the result may not satisfy you.

Sixteenth Lot (Low)

The traveler is alone at the edge of the world. A tiger lies in the Yin direction (northeast), while those at home await his return. Day and night, they long for him, but all news has ceased; their grief is overwhelming. Like a pear blossom wet with rain, one branch hangs askew.

Seventeenth Lot (Medium-Low)

The Vermilion Bird, the divine bird associated with the south and fire, is in power and occupies the Bing direction (south). If you come to inquire rashly, without reflection, you may bring misfortune upon your descendants. Set out only once the turbulence has calmed. Things such as bees and ginger may cause harm; do not turn that harm back upon yourself.

Eighteenth Lot (Medium)

An honored guest arrives at Dragon Gate, bringing fresh good fortune. You may use wings that lead to the Celestial Avenue, the road in heaven, and cling to scales to rise with the tide. But if you casually seek a path that depends on others’ praise, you may end up like a rabbit uselessly gathering firewood, lamenting your own meager abilities.

Nineteenth Lot (Among Officials)

Change follows change, like branches continually growing from the bough, never coming to rest. Those who once swore brotherhood and called one another mother now harbor resentment. You should quickly make amends for past wrongs and pray to the Buddha and the gods; only then can your worries be dispelled.

Lot Twenty: Auspicious

The peach and plum trees within the vermilion gates have grown tall, nourished by rain and dew, and now appear bright and beautiful. Though the road ahead may be winding, you will still find people who guide and support you. When the right moment comes, you will be appreciated. Do not assume you have already achieved success and rush home dressed in fine brocade.

Lot Twenty-One: Moderate

Why be so eager in your pursuit of wealth and profit? Do not trust pleasant words too readily, for they may not bring you any real benefit. Conduct your affairs pragmatically and profit from honest trade, like a wealthy merchant. Joy and gain will come from the southeast.

Lot Twenty-Two: Auspicious

Carriages, horses, and travelers come and go, while the lonely flower buds wait anxiously for their moment. Without even a trace of spring wind to help, they can only bloom quietly beside the wall in the middle of the night. This lot speaks of timing and support: your prospects may not yet be apparent, but they will develop when the opportunity arrives.

Lot Twenty-Three: Inauspicious

It is not hard to find someone who understands you, but books already fill the house, so there is no need to keep searching blindly. When the time is right, things will become clear. Yet who, among the forests, streams, and rocks, can truly appreciate what is in your heart?

Lot Twenty-Four: Moderate

Your talents are exceptional; among the crowd, you stand out like a phoenix among chickens. Yet for now, you have not received the recognition or place you deserve. When the osmanthus blossoms scent the air and good news arrives, your name may reach the court or the circles of the powerful, and at last you will become known.

Lot Twenty-Five: Inauspicious

Above, one feeds on dry earth; below lies the road to the Yellow Springs. Two geese fly apart, each settling in a different place. The river divides, and they can no longer meet. The dangers of human affairs are even greater than the hazards of mountains and rivers. This lot speaks of separation and hardship, warning that circumstances are difficult and reunion is unlikely.

Lot Twenty-Six: Moderate

Two people love one another and live in harmony, like Yin-Yang in balance and a bright candle flame. This foretells many auspicious things. Two geese fly apart, each settling in a different place; the river divides, and they can no longer meet. The hazards of human affairs surpass those of mountains and rivers.

Two people love one another and live in harmony, and auspicious signs appear in the household as well. Happily, the home is peaceful and free from thieves. Yet the small glimmer of starlight seen before the door at night remains difficult to interpret.

Lot Twenty-Seven: Inauspicious

Your fortunes are poor, your body is weary, and autumn has come; it seems that ghosts and spirits are secretly plotting against you. A revel of wine and flowers beneath the wind and moon may look joyful, but the happiness could turn to sorrow in the blink of an eye.

Lot Twenty-Eight: Moderate to Inauspicious

My vision is limited; in the end, I cannot fully fathom the hidden mysteries in the scripture. The subtle workings of Heaven’s creation are beyond human effort as well. All things in the world are like pieces in a game of chess: when the east wind rises, dragons and serpents can seize the moment and leap skyward.

Twenty-Ninth Lot · Upper-Middle

A fish stranded in a drought trails its tail and gazes up at clear water; its last glimmer of life is so faint it is nearly extinguished. It must still wait for three surging waves to rise at Yu Gate, the legendary Dragon Gate over which a carp leaps to become a dragon. A precious pearl will not be cast into a dark place.

Thirtieth Lot · Upper

The world’s fickle warmth and cold have grown tiresome. Like adding feet to a painted snake or cutting a crane’s legs to lengthen them, such acts only damage one’s natural innocence. Yet they can bring openness and ease to the household, clearing away every obstruction; beneath the brush, spring seems to return, and masterful strokes can rival the work of creation.

Three surging waves rise at Yu Gate; a precious pearl will not be cast into a dark place.

Thirtieth Lot · Upper

The world’s fickle warmth and cold have grown tiresome. Like adding feet to a painted snake or cutting a crane’s legs to lengthen them, such acts only damage one’s natural innocence. Yet they can bring openness and ease to the household, clearing away every obstruction; beneath the brush, spring seems to return, and masterful strokes can rival the work of creation.

Thirty-First Lot · Upper

There is no need to rush to ask who is right or wrong about sorrow and regret. By observing how human affairs change, one can discern Heaven’s hidden workings. People often find things going smoothly precisely when they reach a desperate plight; even a lone lamp may shine again.

Thirty-Second Lot · Lower

The fine jade of Kunshan has yet to be distinguished from stone, while earthen pots and clay bowls clamor noisily nearby. The small are destined to overwhelm the great. For now, fortune is still unfavorable; do not exhaust yourself trying to force things into place.

Thirty-Third Lot · Lower

The sweetness and bitterness of the past have been tasted many times; over a lifetime, six cycles of cold and heat have passed. Anxiety seems to be lost in a dream of the human world, busy from dawn to dusk. What, in the end, is it all for?

Thirty-Fourth Lot · Lower

In Heaven and on earth, gatherings and partings come and go unpredictably. Standing alone, one longs to shore up a precarious situation. Damage like broken branches and severed feet may be hard to avoid; it is like being scorched by flames without yet realizing it.

Thirty-Fifth Lot · Middle

Suddenly, trouble rises on level ground. In recent years, human affairs have been tangled and □ numerous. The original plan was to entrust the matter of salt and plums to someone capable, using salt and plums to harmonize the five flavors and restore balance.

Thirty-Sixth Lot · Upper-Middle

Messages are obstructed, and letters are slow to arrive. Though spring has returned, the plants and trees have yet to regain their luster. When the sun sets over the western mountain, a lingering glow remains; travelers from afar will still return.

When the sun sets over the western mountain, a lingering glow remains; travelers from afar will still return.

Thirty-Seventh Lot · Middle

Once the waters rise, the boat will soon be able to move. The question of returning alone remains unsettled, so doubts are easy to arise. The traveler intends to wait until the moon rises; there is no need to fixate on the purple lingzhi at the gate, the legendary herb of immortals, as a sign of reunion.

The water has risen to the brim, and the boat will soon move with the current. The journey home alone is still undecided, which may easily give rise to doubts. The traveler longs in his heart for the bright moon to rise; when the time comes to meet, why insist on waiting until reaching the Purple Fungus Immortal Gate, the legendary entrance to the realm of immortals?

Lot 38 — Lower-Middle

Looking up, one sees only a mass of dark clouds rising. You seek a reputation far away, but it has not yet come. Wait until the Yellow Bell is struck—the great bell that symbolizes a mighty sound in ancient music—and its tone will carry far. Then the favorable wind can bear it onward to Pengying, the legendary islands of immortals in the sea.

Lot 39 — Middle

The river flows westward, and you ask where the ferry is. If you keep waiting, when will your accomplishments be complete? People pass messages among themselves. This autumn, watch for news that arrives as swiftly as an arrow.

Lot 40 — Lower

What are the prospects for wealth and profit? When the northwest wind blows, ask again whether you can cross the river. If you hope for a reward as precious as a pearl, you must wait a little longer. Life is like a dream; in the blink of an eye, it is as though you have arrived in Nanke, the place in a famous tale visited in a dream.

Lot 41 — Lower

A few red and purple blossoms compete to open, yet their petals drift away one by one on the water. Orioles and swallows sit beside their nests—could they have no feelings of their own? Do not speak of right and wrong in the human world.

Lot 42 — Middle

The chrysanthemums grow old, autumn wanes, and all things wither. Searching back through old grievances, fears, and worries, one finds that even the precious Liji Pearl—the legendary jewel—has emerged from the sea, yet its radiance remains buried. Go straight to the eastern gate, then temporarily leave office and withdraw to preserve yourself.

Lot 43 — Lower-Middle

The messenger bird Qingwu flies into the clouds and is slow to return; the news seems to have vanished into an uncertain distance. Qin Tower, the legendary palace of immortals, lies far away where the sun sets, thirty thousand miles distant. Beyond White Cloud Mountain, yet another green mountain rises.

Lot 44 — Middle

Sorrow and joy come together. When many matters arise, one wants to pursue them all at once. The moment ripens like an egg being incubated and needs time. Keep waiting, and in the end you will reach a path that opens into progress.

Lot 45 — Middle

After the old is cleared away and the new brought in, Yang energy grows, and fortune begins to improve. Someone arriving from afar may bring valuable goods. Looking back, the opportunity to transfer to a public post is actually close at hand. Pursuing it too forcefully will only create more doubt.

Lot 46 — Middle

Opportunities for fame, rank, and wealth seem to have been destined in a former life; a future stretching ten thousand miles appears within your grasp. Yet ox and horse follow different paths, and in the end they cannot be forced to advance side by side. Fortune is now at a dangerous pass, so hold back for a time.

Lot 47 — Lower

Dark clouds rise from the mountains and linger without dispersing. How long will you remain trapped, and when will you see the green mountains again? Each side tries to outdo the other, like snails fighting on their horns. Such pointless conflict brings nothing but an empty reputation.

Forty-eighth Lot (Very Inauspicious): The state of affairs in the world is as changeable as a child and difficult to judge. When things have run their course and circumstances reach an extreme, they will naturally find their end. You are now in hardship, with no idea when you will see green mountains again. If you come into conflict with someone, the two of you may struggle to no purpose, and in the end you may even gain an empty reputation that lingers in the world.

Forty-eighth Lot (Very Inauspicious): The state of affairs in the world is as changeable as a child and difficult to judge. When things reach their end, they will return to their roots. Even clothes put away in a chest must first be watched over carefully. Do not associate with so-called spirits or speak with ghosts and monsters.

Forty-ninth Lot (Highly Auspicious): Farmers have a good harvest year after year, but how fortune will change still depends on Heaven’s will. Bright sunshine and harmonious seasons bring auspicious signs, like seeing fish and leaves in a dream. In autumn, goods can be sold at a good price, bringing substantial profits.

Fiftieth Lot (Extremely Auspicious): Stay by the river for now and avoid the storms. Since Heaven’s will accords with the people’s wishes, what is there to worry about? When spring waters grow warm and the carp leap over Yu’s Gate—the Dragon Gate through which, legend says, a carp can transform into a dragon—you will be able to ride a raft straight up to the Milky Way, with a bright future ahead.

Fifty-first Lot (Inauspicious): Ties with old acquaintances are still less close than those with new friends; fifty years have passed, and a new decade has begun. In the end, you must make your own decisions. Pay no heed to the many opinions of passersby. “Building a house by the roadside” refers to asking passersby for advice while constructing a house; too many opinions only make it harder to decide.

Fifty-second Lot (Somewhat Inauspicious): The oil in the solitary lamp is nearly spent, yet sleep still will not come. Wiping away tears, you imagine the person you miss is right before your eyes. Though thousands of miles apart, there has been no news for a long time. At dawn, you suddenly hear a magpie call. According to an old belief, a magpie’s call foretells good news.

Fifty-second Lot (Somewhat Inauspicious): The oil in the solitary lamp is nearly spent, yet sleep still will not come. Wiping away tears, you imagine the person you miss is right before your eyes. Though thousands of miles apart, there has been no news for a long time. At dawn, you suddenly hear a magpie call.

Fifty-third Lot (Highly Auspicious): The seasons are favorable, the harvest is abundant, and the world is peaceful and bright. From now on, when you return to your hometown, circumstances will gradually improve. The spirits are pleased and people are happy; in the end, good fortune will come. A wish you have held for many years may also gradually be fulfilled.

Fifty-fourth Lot (Inauspicious): Hoping for profit, you quarry stone in search of jade, only to find none inside. You toil sifting sand for gold, but find none there either. Sadly, none of your plans will go as hoped. You should also guard against flooding or a fire near your home.

Fifty-fifth Lot (Extremely Auspicious): Zhuge Liang lived for a long time in seclusion in a thatched hut in Nanyang. Liu Bei visited him three times to ask him to serve, and only then did he emerge, like a sleeping dragon awakened. The people of the realm hoped he would bring them blessings, and his achievements proved almost heaven-sent.

Fifty-sixth Lot (Somewhat Auspicious): After longing for life by rivers and lakes for so long, you are now tired of wandering; the straw sandals on your feet have been worn through several layers. The birds return to their nests, knowing the way home. Even when the moon wanes, it will become full again.

Fifty-seventh Lot (Inauspicious).

Rain falls in profusion like blossoms, while snowflakes whirl in the wind. A fisherman on the river raises his rod and casts his line. Night deepens; the water is cold, and the fish will not bite. His boat is empty, so he may as well return at daybreak.

The Fifty-Eighth Lot, Middle.

A bow-shaped shadow is reflected in a clear golden cup. If you investigate and seek today, you will happily uncover some clues. Your former doubts and worries will be resolved, and even the cause of a chronic, long-standing illness will become clear.

The Fifty-Ninth Lot, Unfavorable.

The Mid-Autumn moon shines bright, its radiance filling heaven and earth. Who would have thought that rain clouds coming from the west would suddenly cover it, turning all that brightness into darkness?

The Sixtieth Lot, Most Unfavorable.

How can life always bring good fortune? Good things often meet with setbacks, and there is a reason for this. Like waiting beside a tree stump for a hare, or waiting for a pearl to reappear, you are unlikely to get your wish; you will only waste your effort and spirit.

The Sixty-First Lot, Moderately Auspicious.

The spring air is mild and pleasant; once the old is cleared away, renewal naturally follows. A household that has accumulated good deeds will receive Heaven’s blessings, and its courtyard will be filled with harmony and joy.

The Sixty-Second Lot, Unfavorable.

The world’s fortunes turn from warmth to cold, leaving one helpless. Matters flow eastward like water, then turn west, and delays and wasted time are easy to incur. Many things seem already fated; repeated calculations, frantic efforts, and anxious scheming will all be in vain.

The Sixty-Third Lot, Middle.

Live in seclusion amid forests and springs, and enjoy your later years. The myriad affairs of the world will unfold in their own time. If disputes arise outside your door, let them pass. Wealth is already included in your fortune, so there is no need for worry or anxiety.

The Sixty-Fourth Lot, Moderately Unfavorable.

Plowing fields, digging wells, and living in mountain seclusion: many things require no exhausting deliberation. The poem uses this image to counsel against single-minded pursuit of profit. Those who covet fame and wealth compete with one another and are more likely to invite conflict.

Numinous Lots of Response from the Hall of Birth

The First Lot, Most Auspicious.

A propitious dream at night foretells joyful news soon to come to the household. Confucius and the Buddha themselves bring a child in their arms. This child must be a heavenly Stone Qilin, a symbol of an exceptionally gifted and outstanding person.

The Second Lot, Even.

Do not think that having a daughter is unworthy of praise. The omen in the dream is unmistakable, taking the form of a snake. When your daughter marries, she may become distinguished and honored, like a cluster of flowers north of the Chenxiang Pavilion.

Third lot: Moderately unfavorable

Your family’s descendants will continue without end, and Heaven has bestowed blessings on your household since ancient times. The concern is that difficulties may arise during childbirth. You should do more good deeds and pray for blessings to keep both mother and child safe.

Fourth lot: Unfavorable

In the gloom of wind and rain, the flowers have no heart to bloom. They blossom only briefly before fading again. Why wear the “child-bringing herb” once more, a plant that people in ancient times believed could help them pray for a son? Everything seems to have been set in its course already.

Fifth lot: Greatly auspicious

The family estate will pass down through the generations, and its blessings will endure. A pair of jade swallows flies in, a sign of good fortune. For now, all you need do is listen to the baby’s loud cries; before long, you will hang a bow for him, hoping that when he grows up he will ride far and wide. “Hanging the bow” refers to the ancient custom of hanging a bow to the left of the door when a boy was born.

Sixth lot: Unfavorable

The child’s birth is not going as hoped, and further troubles may arise unexpectedly. If you do not promptly pray to the gods for protection, how can you hope to escape danger in safety, like a lone boat crossing treacherous rapids?

Seventh lot: Supremely auspicious

A tall parasol tree spreads its branches and leaves over the courtyard wall. A luan bird appears among its branches, foretelling good fortune. This time you will have an extraordinary child, whose future and achievements are beyond measure.

Eighth lot: Even

The matter inspires both belief and doubt, so no conclusion has yet been reached. The signs of Yin-Yang and odd and even numbers are also difficult to interpret. Now the answer is clear: by the water, a hibiscus has put forth a bud.

Ninth lot: Highly auspicious

Though the pregnancy has lasted longer than expected, the due date has now arrived, and the joy of welcoming a child may come at any moment. Childbirth still carries risks, so do not be careless. Prepare offerings such as three kinds of fruit and rhinoceros coins in good time, and pray for safety.

Tenth lot: Moderately unfavorable

A lotus planted in stone cannot bear fruit, and a chrysanthemum planted in water will not bloom. Even if you pray to the gods for help, the dream will still clearly show the omen of a snake.

Eleventh lot: Moderately even

Spring comes to the garden, and rain and dew nourish all things. A single begonia blossom opens first. Do not assume that wearing the “child-bringing herb,” once believed to help people pray for a son, will ensure your wish comes true. In the end, when this matter will come to fruition is impossible to predict.

Twelfth lot: Greatly auspicious

Once the old is cast off, a new beginning will naturally follow. The spring breeze is warm, and joy fills the air. A qilin will break free of its golden chains and come to your home, becoming a treasured pillar of the family. Here the qilin symbolizes an outstanding and fortunate person.

Thirteenth Lot (Unlucky)

The workings of creation are already difficult to bear. Why keep consulting the lots over and over about whether the child will be a boy or a girl? The news will naturally arrive sometime before or after noon. In the bright moonlight and clear breeze, it will seem as though they can be carried in by the basketful.

Fourteenth Lot (Average)

The changes of all things are governed by the workings of creation. You should also fast and purify yourself before seeking guidance from the gods. The matter will become clear on the night of the Mid-Autumn Festival: the clouds and mist will part, and a bright moon will rise in the jade-blue sky.

Fifteenth Lot (Excellent)

A jade swallow clearly flies into your arms; ordinary people need have no further doubts. Let your friends and relatives prepare money early to offer their congratulations: this essay will stand out and rank among the finest in the world.

Sixteenth Lot (Good)

Auspicious prosperity fills the household, and signs of joyful events have appeared well in advance. In time, a noble son will be born. Do not begrudge the modesty of your home: one more child will soon join the family.

Seventeenth Lot (Unlucky)

People’s fortunes come early or late. Why dwell on whether a matter is true or false? Remember the words of the sages of old: one may set out to catch a fish, yet not necessarily catch one.

Eighteenth Lot (Average)

The green peaches and red apricots vie to bloom, while the osmanthus tree has yet to produce a single flower. The auspicious event has not arrived; do not count on it too soon. Be patient and wait for autumn.

Nineteenth Lot (Average)

If you quietly accumulate hidden virtue—good deeds done without seeking recognition—your descendants will gradually flourish, outstanding as jade trees and orchids. Your lineage may continue through generations, so why rely on butterflies and the larvae of moths to carry on your inheritance?

Twentieth Lot (Unlucky)

A cloud veils the moon, darkening the night; flowers fall in the cold wind, and the child may not thrive. Crows and magpies gather, sometimes perching, sometimes crying out. It remains unclear whether the signs are auspicious or inauspicious.

Twenty-first Lot (Average)

Your fortunes have still not turned favorable. Empty talk of a child as exceptional as a dragon’s colt or a phoenix’s fledgling is of no use. To learn whether the matter at hand is auspicious or inauspicious, you must accumulate blessings and do good deeds, while quietly praying for the gods’ support.

If you are asking about a child, there is already a cause behind it. Seeing snakes repeatedly in dreams has shown the signs. In time, you will meet a distinguished lady of high rank—yuxuan was the carriage used by noblewomen in antiquity. She is no ordinary woman devoted to managing a household.

The Twenty-Third Lot, Upper-Middle.

The fragrance of orchids and osmanthus surpasses that of many flowers and plants. From now on, the Xie family will welcome a season of good fortune. Do not say that fruit and shade come too late: all things have their appointed time, so there is no need to rush for results.

The Twenty-Fourth Lot, Lower.

You neither plow nor weed, but sit by a tree stump waiting for a rabbit—and the rabbit never comes. How laughable that someone, greedily gazing at the Mid-Autumn moon, instead loses the precious pearl on the plate.

The Twenty-Fifth Lot, Middle.

The fruit tree has already sprouted in spring. Nourished by rain and dew, it can continue to grow. The fine fruit borne on its branches will eventually be yours to pick. Do not be startled by the sound of wind stirring the leaves and branches.

The Twenty-Sixth Lot, Great Good Fortune.

A colorful phoenix has hatched its young, and the sunlight grows brighter day by day. Its feathers gradually fill out, revealing beautiful patterns. This blessing was not easily won; it seems your family’s ancestors accumulated deep reserves of good fortune.

The Twenty-Seventh Lot, Middle.

Smile as you watch someone rejoice for days on end. In ancient times, “playing with a tile” referred to the birth of a girl, while “playing with a jade tablet” referred to the birth of a boy. As long as the newborn is safe and well, there is no need to panic over household expenses.

The Twenty-Eighth Lot, Upper-Middle.

A family that accumulates good deeds will enjoy blessings and celebrations without end. Sure enough, it is like searching for treasure in the sea and finding a pearl. Yet good things often meet obstacles, so continue to pray to the divine for protection, accumulate blessings, and do good deeds.

The Twenty-Ninth Lot, Lower-Middle.

Last night you dreamed that red flowers covered your body; today, having come here, matters are still not entirely clear. Evidently, you have come to ask because of doubts in your heart. The “Su” mentioned here has, since ancient times, been associated with a person beside a broom.

The Thirtieth Lot, Very Unfavorable.

There is no need to worry excessively, day or night. Wait calmly and let things take their course. You have searched the sea for a pearl but have not yet found it. Be on guard as well against disasters involving water or fire, and against troubles connected with stones and leather.

The Thirty-First Lot, Great Good Fortune.

The hidden virtue you accumulate will quietly support you. After traveling a rough and uneven road, you will at last reach a smooth path ahead. Before long, you will receive help from people who work the land. You should also prepare early the pengshi and guandan—symbolic gifts used in antiquity to celebrate the birth of a boy—for the orphan.

Things are gradually moving toward a favorable outcome; all you need to do is trust the natural course of events. You went into the sea in search of pearls but have not yet found them. Stay alert as well for mishaps, such as a fire breaking out in a river, and for hazards where stone layers join together.

Lot 31 — Great Fortune

Virtue accumulated quietly will silently lend you its help. After traveling a rough and difficult road, you will come to a smooth one. Before long, you will need to recruit farmers to work the fields. You should also prepare the reed arrow early—the arrow used in an ancient symbolic rite at a boy’s birth—and make arrangements for orphans.

Lot 32 — Moderate to Poor Fortune

A bright moon shines on a secluded chamber. You hope things will go smoothly, yet the dream seems to turn confused in an instant. Do not lament that what you sought has not come to pass; hidden assistance is still needed to support you.

Lot 33 — Good to Moderate Fortune

When the right moment arrives, events will naturally fall into place. Burn incense and pray, but there is no need to keep asking the spirits for guidance; they will respond to people’s wishes of their own accord. Before long, you will be able to recruit workers to help with the fields.

Lot 34 — Very Poor Fortune

You have worked hard sowing the fields, hoping for a good harvest in autumn, yet the land seems likely to be overrun with wild grasses such as barnyard grass. From now on, do not grow weary: tend the fields and inspect them often. Also beware of two oxen trampling the crops.

Lot 35 — Good to Moderate Fortune

You went up the mountain to gather fruit and came upon an unworked jade worth a fortune. You searched beneath the water and found a precious pearl that shines brightly. Prepare jade and money early; an auspicious air of celebration already fills your household.

Lot 36 — Moderate to Good Fortune

When fortune is poor, even pure gold loses its shine; when the time is right, even an iron tree will blossom. Now, one happy event after another is gradually coming your way, and you no longer need to complain in vain as you once did.

Lot 37 — Moderate to Poor Fortune

For thirty years, your luck has been blocked. However much thought and effort you have poured in, nothing has come of it. One day, while traveling in the southern seas, even the bright gold you picked up seemed to lose its luster. When the time is right, even an iron tree will blossom. Now, one happy event after another is gradually coming your way, and you no longer need to complain in vain as you once did.

Lot 37 — Moderate to Poor Fortune

For thirty years, your luck has been blocked. However much thought and effort you have poured in, nothing has come of it. Then, one day while traveling in the southern seas, you found a pearl and held it in your palm.

Lot 38 — Moderate Fortune

You want to speak to someone, but the words catch in your throat. You have sugar candy in your mouth, but have not yet had time to swallow it. When good fortune will arrive is still uncertain; you have already spent many mornings and evenings waiting.

Lot 39 — Very Poor Fortune

Three worms feed on the blood and vital energy, bringing much trouble. Hidden harms follow one after another, leaving you no peace. Even if the plants blossom and bear fruit, what you gather later will not be fit to eat.

Fortieth Lot: Moderately Auspicious

A crow spreads its wings and flies due south; the omen is already clear, so there is no need to doubt it. A swallow brings a bell in its beak, revealing two auspicious signs. Still, pray for the gods’ protection to avoid worry and danger.

Forty-First Lot: Moderately Auspicious

News of offspring is still a long way off, so there is no need to speculate. A person’s fertility and fate seem to have been arranged long ago. If you want to understand the present workings of Yin-Yang and firmness and yielding, look to last night’s dream: Yin essence, symbolizing the feminine Yin energy, has already flown into your arms.

Forty-Second Lot: Moderately Auspicious

The flowers you plant with care refuse to bloom, while a willow branch you set down by chance grows into dense shade. Now is the perfect time to draw on the force of the east wind; whether you plant willows or flowers, things will go as you wish.

Forty-Third Lot: Auspicious Above Average

The time when your family will be blessed with offspring is near, and a noble son is likely to arrive. If you wish to know how long you must wait, whether you plant willows or flowers, things will go as you wish.

Forty-Third Lot: Auspicious Above Average

The time when your family will be blessed with offspring is near, and a noble son is likely to arrive. If you wish to know exactly when, it will probably be within two days or three mornings.

Forty-Fourth Lot: Moderately Inauspicious

The Spring God, Dongjun, steadily spreads warm Yang energy, bringing flourishing scenery that lifts the spirits. Still, pray to the gods for protection; in the Year of the Rabbit, trouble may suddenly arise even on level ground.

Forty-Fifth Lot: Even

Lying in bed, half asleep and half awake, you clearly dream that a snake turns into a dragon. This omen foretells the birth of a precious daughter, who may later be granted the title of Lady of Virtue and ride in a splendid fish-shaped carriage, the traditional vehicle of noblewomen.

Forty-Sixth Lot: Auspicious Above Average

Since ancient times, when Yin energy reaches its height, Yang energy begins to arise. Now the fortune of the noble person is growing, and there is cause for joy. Before the yellow turtle in the dream can utter a cry, the woman in labor has already begun giving birth, and the baby’s cries can be heard. “In the birthing bed” refers to a woman in labor on the delivery bed.

Forty-Seventh Lot: Greatly Auspicious

This omen comes from the Approach hexagram, Earth over Lake, in the Yijing. It means that when the time is right, everything will go as desired. After many years of hoping for a bear or a brown bear to appear in a dream—a traditional sign foretelling the birth of a boy—you now gain something precious and unexpected, like gold panned from sand.

Forty-Eighth Lot: Greatly Auspicious

Good fortune is clearly just ahead; prepare jade fruit and rhinoceros-horn coins, offerings or gifts for the gods. Who would dare write “ordinary crow” on anyone’s door? The child will be outstanding and exceptionally bright, truly delightful. The phrases “ordinary crow” and “prominent brow and horns” praise especially gifted descendants.

Forty-Seventh Lot: Greatly Auspicious

This omen comes from the Approach hexagram, Earth over Lake, and means that when the time is right, everything will go as desired. After many years of hoping for a bear or a brown bear to appear in a dream, you now gain something precious, like gold panned from sand.

Forty-Eighth Lot: Greatly Auspicious

Good fortune is clearly just ahead; prepare jade fruit and rhinoceros-horn coins. The child will be extraordinary, distinguished and truly delightful.

Forty-Ninth Lot: Moderately Inauspicious

The news is still faint, and the outcome cannot yet be seen. You have come here to seek an oracle because your heart is troubled by doubt. The scene before you is clear, yet it does not resemble the cassia tree of Donglin. Moonlight shines on the teacup; when you awaken…

Fortune stick fifty, very inauspicious.

The sun has risen three bamboo lengths above the horizon, and the spring mist is gradually clearing. Green mountains stretch far away, and the waters flow on without end. Fishermen should not assume that fish must be found here; if there are no fish, do not cast your hook again.

Fortune stick fifty-two, moderately auspicious.

The sign of a red snake appears clearly on the pear. The spirits send down good fortune and come to your home. When the child grows up, he will be handsome and outstanding, bringing prosperity to the family and honor to the ancestors. He will be worthy of praise.

Fortune stick fifty-three, very auspicious.

Spring’s beauty is slowly fading, but spring has not yet passed. Yin and Yang energies meet, blending in harmony. The family holds a feast to celebrate the newborn, and guests fill the house, singing poems that praise Xu Qing for having a son.

Fortune stick fifty-four, inauspicious.

Though you wash and sift the sand and stones, you still find no gold. The plans you make stubbornly fail to go as you wish. It would be best to leave this place and seek the spirits’ protection; there is a risk that the elements of stone, skin, river, and fire will clash with one another.

Fortune stick fifty-five, moderately auspicious.

Even living in a splendid house and enjoying abundant food cannot bring as much satisfaction as having a child. It would be best to have a child as precious as the jade of Kunshan; in the end, all depends on the blessings accumulated by the ancestors.

Fortune stick fifty-six, somewhat inauspicious.

Your heart is uncertain, at once joyful and alarmed; this good matter has not yet become clear. The peach and plum trees in the rear garden are about to bear fruit, but you fear the wind will blow it away before it can ripen.

Fortune stick fifty-seven, very inauspicious.

The Yangtze stretches broad and far as the eye can see. Reeds rustle, and autumn seems to come from both banks. At midnight the water is cold, and the fish will not bite. The fisherman lowers his golden hook in vain.

Fortune stick fifty-eight, evenly balanced.

At dawn, a crow calls from the veranda post in front of the house, bringing news: a tree like jade has sprouted before the steps. “Jade tree” is often a metaphor for an outstanding child. You must also rely on the protection that comes from accumulating virtue and doing good, to avoid joy being mixed with alarm during childbirth.

Fortune stick fifty-nine, highly auspicious.

Good deeds have brought all kinds of good fortune since ancient times: a house filled with laughter and joy, and the delight of handling gui and zhang jade tablets—ancient ritual objects of precious jade, often used to symbolize costly gifts or beloved children. Tomorrow brings an even more praiseworthy event: a jade ring is found in a hollow tree, revealing that the family’s surname is Yang.

Lot 60 — Upper-Middle

You know in your own heart how things came about. The hidden virtue accumulated by your ancestors is also protecting you unseen. They say that even a fine falcon may hatch in a dove’s nest; surely a young leopard can be born in a tiger’s den. These lines mean that even someone from an ordinary background or circumstance may turn out to be exceptionally gifted.

Lot 61 — Middle-Lower

The road ahead is rough and has yet to level out. Mist and rain obscure the way forward. If you hurry on now, you are likely to stumble and suffer setbacks. Better to take your time and proceed at a slower pace.

Lot 62 — Lower

Burn incense and knock your teeth together as you report your wish to the spirits: why labor so diligently to cultivate good fortune and virtue? What you seek now can indeed come to pass, like a red lotus blossoming amid flames.

Lot 63 — Lower-Lower

Raise the curtains high to welcome the coming of spring, yet the spring sunshine is not yours to enjoy. Planting a lotus on a stone means waiting in vain for lotus roots to grow; all that effort is wasted and brings only added sorrow.

Lot 64 — Middle-Neutral

Spring has come outside the courtyard, so this is the time to plant peach and plum trees. If the spirit of spring truly answers human wishes, the peach and plum trees will one day blossom again.

End of Xu Xianzhen lu, Volume Two

Xu Xianzhen lu, Volume Three

Establishing a Temple and Erecting a Stele at the Lingji Palace in the Capital

In the fifteenth year of Yongle (1417), the Year of the Fire Rooster, the emperor ordered Minister Fang Bin and Commander Lin Guan to build the Lingji Traveling Palace in the western part of Beijing’s inner city. He also ordered the construction of the Qinmu Hall and the Zhusheng Hall on its eastern and western sides. The statues of the generals and soldiers enshrined in the two covered galleries were made according to the models at the ancestral palace in Fujian. The work was completed on the fifteenth day of the ninth month that year.

Later, the palace buildings fell into disrepair through neglect. In the autumn of the Yimao year, ten years later, the emperor again issued an order for the Ministry of Works and palace eunuchs to expand the site. When completed, the palace was grand in scale and newly adorned. On the fifteenth day of the first month in the first year of Zhengtong (1436), a stele was erected and honors were conferred. The sacrificial rites were also made more elaborate than before.

Imperial Stele Inscription on the Renovation of the Hong’en Ji Palace

A Lingji Palace once stood in the capital. Later, the court again ordered the Ministry of Works, together with palace officials, to enlarge the palace on its original foundations. The new buildings were imposing in scale and transformed in appearance. On the fifteenth day of the first month of the Bingchen year, the first year of Zhengtong (1436), the court erected a stele to honor and ennoble the spirits, and the sacrificial rites were made more solemn than before.

Imperially Composed Stele on the Renovation of the Hong’en Jiji Palace

The Lingji Palace in the capital was built by my great-grandfather, Emperor Taizong Wen. My great-grandfather’s achievements surpassed all others, past and present; his beneficence reached throughout the realm, and the flourishing of his rule and instruction could not have been greater. In those days, Heaven and humanity responded to one another, and the spirits manifested their efficacy. Among them were acts of unseen assistance and open protection by the divine spirits, too evident to conceal. A shrine should therefore be built to honor them. My great-grandfather accordingly built this palace-temple in the southwest corner of the imperial city to enshrine the Two Perfected Lords Xu, the spirits Xu Zhizheng and Xu Zh’e. This followed the ancient rites for offering sacrifices to the various spirits. Was it merely a matter of seeking their protection?

The two spirits were members of the Southern Tang imperial clan during the Five Dynasties period. The elder brother’s personal name was Zhizheng; the younger brother’s was Zh’e. Their lineage, titles, achievements, and efficacious manifestations are described in detail on the stele erected by the late emperor when he built the palace-temple. I have examined the course of their lives: both were endowed with outstanding intelligence and both delighted in doing good. When they governed Jinling, they comforted displaced people and reduced their taxes, winning the people’s love and allegiance from the outset. Later, when ordered to capture the region of Min, they did all they could to avoid fighting and comforted the people wherever they went, so that people flocked to submit to them. When a few took refuge in strongholds and rebelled, the two killed only the ringleaders and pardoned all the rest. Grateful for their kindness, the people built a living shrine for them beneath Mount Jin’ao, to express their gratitude. In this way, their beneficence took deep root in people’s hearts.

Later, although the two spirits died, their divine presence did not fade; instead, it descended upon this shrine. Manifestations such as divine writing and celestial slips displayed their efficacy, and the people worshiped them with ever greater reverence. When floods, droughts, epidemics, storms, fires, locusts, or other calamities occurred, prayers to them often brought a response. There are also too many instances to recount in which people trapped in peril, without heirs, or facing danger in battle prayed to the spirits and received an answer.

From the Kaiyun era of the Later Jin through the granting of a temple name during the Jiaxi era of the Song, and then the conferment of further titles during the Yuanzhen era of the Yuan, the two spirits successively received titles such as “Golden Gate” and “Jade Gate,” as well as honorifics such as “Great Immortal,” “High Immortal,” and “Perfected One.” They had long manifested their presence locally, though their influence had not yet become especially prominent. It was in the fifteenth year after my great-grandfather ascended the throne, when he fell ill and every kind of medicine proved ineffective, that someone said the spirits could save him. My great-grandfather prayed with sincerity, and a remarkable response followed. The spirits bestowed a talisman and miraculous medicine; after taking them, my great-grandfather soon recovered. The realm was thereby made secure, and the people found support. Their divine power was so evident that the court repaid their kindness with a grand ceremony and honored them to the utmost.

The court then bestowed additional auspicious titles upon the two spirits and undertook an extensive renovation of their temple in the region of Min. Sacrifices were offered in spring and autumn, the garments used in worship were renewed each year, and households were assigned to sweep and maintain the temple. In the capital, too, a branch shrine was built to worship them—a shrine in the capital dedicated to spirits from elsewhere—and it was given the name “Hong’en Lingji,” by which this palace-temple is known. The invocation and rites used in its sacrifices were all exceptionally grand. From then on, the two spirits’ might shone forth, radiant like the sun and moon and manifest in the world like wind and thunder. All the lands of the four quarters revered and worshiped them. The efficacy and beneficence they bestowed are too abundant to recount; their greatness is truly beyond measure.

Thereafter, successive emperors continued to honor and worship them. In the early years of Zhengtong, the late emperor, Emperor Yingzong Rui, renovated the palace buildings and elevated the two spirits to the rank of Perfected Lords. More than fifty years have passed since then. I have inherited the great enterprise of my ancestors and received the spirits’ protection, yet I fear that I have not honored them with sufficient care. So, in the autumn of the Yisi year of Chenghua (1485), I ordered officials inside and outside the court to oversee the work and gather materials. The palace-temple was enlarged on its original foundations, with additional halls and covered galleries, all built to be strong and finely finished. The work was completed in the following Bingwu year (1486). Glazed tiles and golden colors gleamed together in bright splendor, and the robes, caps, and vessels required for the sacrifices were all properly prepared.

I then bestowed exalted titles upon the two spirits. The elder brother was named “Emperor of High Clarity and Compassionate Blessing, Great Kindness and Hong’en Lingji, Commander of the Kui Spirit at the Golden Gate of the Nine Heavens”; the younger brother was named “Emperor of Broad Stillness and Benevolent Blessing, Great Kindness and Hong’en Lingji, Commander of the Gang Spirit at the Jade Gate of the Nine Heavens.” These titles follow the Daoist books, which say that the two spirits originally held offices in the Palace of the Dipper, the celestial court of the spirits of the Northern Dipper. Their parents and consorts retained their former titles, to which more exalted honorifics were added. The court selected a date for the announcement and sacrificial rites. The spirits’ glory shone forth, and my own wish was fulfilled. Everyone agreed that this event should be recorded on a stele.

I believe that among the vital energies of Heaven and Earth, what is numinous and beyond human comprehension is the spirit. Human beings receive this energy and come into life. If, while alive, they are intelligent and upright, accomplish great deeds, and leave an enduring name, and if, after death, they manifest their efficacy and bring unending blessings, they too are called spirits. This is truly a way of supporting the primal energy of Heaven and Earth and bringing their transformations to fulfillment. If such spirits enjoy high ranks and exalted titles, receive offerings in temples from generation to generation, and endure alongside Heaven and Earth, who could say this is not fitting?

Now the spirits have a new abode, as though descending from Heaven in dragon-drawn carriages beneath cloud-bannered standards. People worship them with pepper wine and seats adorned with fine jade, making offerings morning and evening. Surely, in unseen ways, the spirits will set the transformations of Heaven and Earth in motion and spread their beneficence far and wide: above, protecting the Sacred Mother’s longevity; in the middle, protecting the prosperity of my reign and the heir to the throne through generations; and below, granting the people wealth, long life, health, and peace. Thus the state and the imperial house will enjoy blessings for ten thousand years, and the spirits will forever receive boundless gratitude in return. This is my greatest wish. Therefore, I have inscribed this poem in stone:

Heaven gave birth to Huang Yu and later made him a deity. He can set the workings of creation in motion and command the winds and clouds. No one in the world surpasses him in rescuing the people and bestowing kindness; only the two true deities can do what he does.

Huang Yu was born during the Five Dynasties period. Exceptionally capable, he once held office as governor of an important military stronghold, laboring to inspect the region and bring peace to its people. When rebellion first broke out, he executed its leaders and put an end to the unrest. Those who had joined under coercion were spared and, with benevolence and De (virtue and power), brought back to peace. His profound kindness and care for the people have stayed in their hearts, and the temple south of Aofeng Mountain still stands today.

The deity’s manifestations and responses are too numerous to recount one by one. Prayers for rain are often answered at once; when floods threaten, prayers bring clear skies. He also drives away locusts, puts out fires, and aids those in danger. Over the course of a century, the incense offerings in his halls and his reputation for efficacy have grown ever more prominent.

My revered great-grandfather once fell ill and suffered great discomfort. No medicine had any effect, so he prayed to the deity. The deity bestowed Fulu (talismans and registers), whose healing methods were profoundly mysterious. After taking the prescribed remedy, he immediately felt lighter, and soon recovered. The court then increased the rites of gratitude to the deity, renovated the temple, presented him with fine honorific titles, and elevated the standards of his sacrifices. Emperors of successive generations continued these offerings, visiting repeatedly to pay their respects and burning incense and presenting offerings morning and evening. How reverent they were.

I have held the throne for more than twenty years and have often received the deity’s protection. I have therefore held grand sacrifices with pure and fine offerings. I have built halls and put the rites and proclamations in order, making the temple lofty and splendid and the deity’s seat highly honored. Auspicious mists and clouds arrive with the dragon-shaped ceremonial procession, while blessings of great depth descend in abundance. May the deity protect my palace so that peace endures from generation to generation, help me increase its good fortune, and extend that fortune to my descendants. May blessings be bestowed throughout the realm, granting the people of the four seas long life and prosperity. The deity’s power is supremely efficacious, and from it blessings and longevity grow ever more abundant.

I have this inscription carved to proclaim the deity’s grace and preserve it from ever fading. This text was composed in the twenty-second year of Chenghua.

The Emperor issues an edict to Huang Shun and Chen Gui, eunuchs of the Inner Palace Directorate; Jiang Wan, Marquis of Dingxi and Grand Preceptor to the Crown Prince; and Liu Zhao, Junior Preceptor to the Crown Prince and Minister of Works:

Lingji Temple was built under the previous dynasty as a place to worship the two Perfected Lords, Golden Tower and Jade Tower. Since ascending the throne, I have repeatedly received the protection of the divine beings, and have often sent officials bearing gifts to offer sacrifices and give thanks. People have all said that the temple is cramped and its buildings insufficient. I have often heard these concerns and have thought as well: the Son of Heaven presides over the worship of the hundred spirits, and sacrifices to the gods are a matter of state. How could I be at ease when the gods’ dwelling is so humble?

Recently, I ordered the eunuch Wei Xing to inspect the temple. The conditions were indeed as people had described, so I resolved to rebuild it. I have allocated money and supplies from the palace, assigned officers and troops from the capital garrisons, and selected craftsmen from the various palace offices, placing you in charge of overseeing the construction. The halls, covered walkways, rooms, and enclosing walls are all to be enlarged and improved beyond their former scale. Wei Xing is to coordinate the divine images, ritual vessels, decorative work, and painted ornamentation, have them made according to regulations, and report on progress in due order.

Calculate the quantities of materials according to actual needs, keep clear records, and do not waste anything. When assigning work to the craftsmen, balance exertion with rest and do not cause them to grow resentful. Also keep strict control over the officers supervising the soldiers and craftsmen. Do not allow deception or fraud that might delay the project. Anyone who disobeys may, depending on the circumstances, be punished, handed over for interrogation and discipline, or have the established facts reported to the court for a decision.

Since you have been entrusted with this task, work together with all your strength. Ensure that everyone is willing to contribute, and complete the construction on schedule, making it sturdy and splendid. Only then will it accord with my sincere reverence for the gods, bring many auspicious blessings, benefit the state broadly, and allow officials and common people alike to enjoy lasting good fortune. You must respectfully obey this command and show no negligence. This edict is hereby issued.

Guangyun.

The twenty-fourth day of the seventh month of the twenty-first year of the Chenghua reign.

The Emperor issues this proclamation to officials, soldiers, commoners, and all others: Since ascending the throne, I have respectfully made offerings to every deity included in the state’s sacrificial rites. How much more, then, should I show particular devotion in worshipping the two Lords Above, the Golden Palace and Jade Palace, deities revered in Daoism, whose shrine was established by my imperial great-grandfather, Emperor Taizong Wen.

Previously, because the shrine buildings were low and crude, I set aside funds, procured materials, chose an auspicious date, and ordered senior ministers inside and outside the court to supervise the craftsmen as they rebuilt them. The work took more than a year to complete. The layout of the temple complex is as follows: at the center stand the front and rear halls of the Purple Palace of the Dark Capital. A connecting passage lies between them, with the Xuan Hall in front and the main hall behind. On the left and right are the Hall of Limitless and the Hall of Spirit Communion. Along both sides of the complex, from front to back and east to west, stand four halls: Majestic Emptiness, Bright Revelation, Manifest Blessing, and Lofty Mystery. Painted covered corridors connect to either side of each hall. In front of these four halls is the Gate of Great Manifestation and Majesty, with a side gate to the east and another to the west. Before the gate stand four stele pavilions, two bell and drum towers, and two glazed-brick towers for paper offerings. Farther forward is the Main Gate of the Celestial Pivot, also with a side gate on each side. At the front is the mountain gate, its plaque inscribed “Palace of Vast Grace and Numinous Aid.” There is also a side gate on either side of the mountain gate. Inside are cloud boards, two bell pavilions, two flagpoles, two well pavilions, two gatekeeper’s rooms, two storehouses for divine objects, and one kitchen. The ritual hall, Daoist quarters, abbot’s residence, and other buildings together number more than three hundred and fifty rooms.

A sturdy wall surrounds the entire temple complex. It measures eighty-three zhang and five chi in length and fifty-seven zhang and eight chi in width. Outside the mountain gate, two facing archways bear the names “Penglai” and “Langyuan.” A high wall to the south screens the grounds and stretches for about fifty-seven zhang. South of this wall is the Hall of the Peach Spring of Numinous Aid, with several rooms beside it and an enclosing wall around the whole area. All the banners, ritual implements, and items needed for the offerings have been provided.

This temple complex is fit to enshrine the celestial spirits of the two Lords Above, and to show the sincerity with which I carry on my imperial great-grandfather’s reverence for the gods. I therefore issue this proclamation ordering the temple’s protection. I also appoint the eunuch Wei Xing to inspect it regularly and oversee the resident abbot and temple staff. The households assigned to service must sweep and clean the grounds frequently and keep them orderly. All others are to be kept in check: they must not enter and leave at will, lest they show disrespect to the gods, nor may they keep livestock there, lest they cause damage. Particular care must be taken to prevent disturbances and the mistreatment of Daoist clergy. The exchange or theft of ritual objects must also be thoroughly investigated.

During the Xuande reign, the court granted this temple land in Jiahezhuang, Wanping County, totaling nine qing and seventy-four mu. It is to remain under the temple’s management as funding for incense offerings, and no one may seize any part of it. Those who violate this order will receive an appropriate punishment for minor offenses. Serious offenders will be reported to the court, tried, and punished without pardon. Let this proclamation be made known.

On the fifteenth day of the eighth month in the twenty-first year of the Chenghua reign (1485), seals and Fulu (talismans and registers) were issued.

Among them were two silver seals bearing the inscription “Seal of the Upper Clarity Celestial Pivot Court,” each fitted with a ruyi-shaped knob. One of the silver seals weighed eighty taels and seven mace. For minor offenses, punishment may be imposed at discretion; for serious offenses, a memorial shall be submitted requesting examination and punishment, with no pardon granted. Let this be announced.

The list of items issued on the same day is as follows:

One silver seal bearing the inscription “Seal of the Upper Clarity Celestial Pivot Court,” fitted with a ruyi-shaped knob and weighing eighty taels and seven mace; one length of bright red silk cord; one silver seal tray weighing eight taels; one sandalwood seal case decorated with gold and one vermilion-lacquered outer case, both lined with brocade and complete with copper fittings, lock, and key; one small ivory plaque; one large seal cushion of bright red velvet and brocade; two wrapped covers of bright red plain gauze decorated with gold; and one wrapped cover with a red cotton-cloth outer layer and silk lining.

One silver seal bearing the inscription “Seal of the Upper Clarity Thunder Court of the Mysterious Province,” fitted with a ruyi-shaped knob and weighing eighty-three taels and five mace; one bright red silk cord with tassel; one silver seal tray, whose weight is given in the original as “weighing [missing characters] taels,” apparently with characters omitted; one sandalwood seal case decorated with gold and one vermilion-lacquered outer case, both lined with brocade and complete with copper fittings, lock, and key; one small ivory plaque; one large seal cushion of bright red velvet and brocade; two wrapped covers of bright red plain gauze decorated with gold; and one wrapped cover with a red cotton-cloth outer layer and silk lining.

There were also four bronze seals. One bore the inscription “Seal of the Upper Clarity Celestial Pivot Court” and came with a sandalwood case decorated with gold and lined with red velvet brocade, complete with a brass seal tray, lock, and fittings. It also had a vermilion-lacquered outer case lined with red silk, complete with brass fittings, lock, and key. The accompanying items included one seal cushion made of layered red silk, one plain wrapped cover of red silk, and one wrapped cover of red silk gauze decorated with gold.

One seal of the Shangqing Thunder Court’s Mysterious Office, used by the Shangqing Thunder Court’s Mysterious Office, with one sandalwood case decorated with gold tracery and lined with red velvet brocade; one brass seal basin with its complete set of lock and keys; one outer vermilion lacquer case lined with a red-silk cushion and fitted with a brass lock and keys; one red-silk padded seal mat; one red-silk wrapper woven with gold; and one plain red-silk wrapper.

One seal of the Mysterious Perfected, with one sandalwood case decorated with gold tracery and lined with red velvet; one brass seal basin with its complete set of lock and keys; one outer vermilion lacquer case lined with a red-silk cushion and fitted with a brass lock and keys; one red-silk padded seal mat; one plain red-silk wrapper; and one red-silk wrapper woven with gold.

One seal of the Mysterious Perfected, with one sandalwood case decorated with gold tracery and lined with red velvet; one brass seal basin with its complete set of lock and keys; one outer vermilion lacquer case lined with a red-silk cushion and fitted with a brass lock and keys; one red-silk padded seal mat; one plain red-silk wrapper; and one red-silk wrapper woven with gold.

One seal for registering and administering the registers of the living, with one sandalwood case decorated with gold tracery and lined with red velvet brocade; one brass seal basin with its complete set of lock and keys; one outer vermilion lacquer case lined with a red-silk cushion and fitted with a brass lock and keys; one red-silk padded seal mat; one red-silk wrapper woven with gold; and one plain red-silk wrapper.

Treasured registers: Daoist documents, including ritual registers and registers of names.

Items used by the Perfected One of the Golden Palace: one set of the Great Cavern Perfect Scripture, in eight volumes; one volume of ritual texts; nine pairs of covenant rings and tallies; four Penglai tablets of appointment; eighteen greeting tablets for paying homage to the Perfected; and one pair of purple and white crossed sashes.

Treasured registers.

Items used by the Perfected One of the Golden Palace: one set of the Great Cavern Perfect Scripture, in eight volumes; one volume of ritual texts; nine pairs of covenant rings and tallies; four Penglai tablets of appointment; eighteen greeting tablets for paying homage to the Perfected; and one pair of purple and white crossed sashes.

Items used by the Perfected One of the Jade Palace: one set of the Great Cavern Perfect Scripture, in eight volumes; one volume of ritual texts; nine pairs of covenant rings and tallies; four Penglai tablets of appointment; eighteen greeting tablets for paying homage to the Perfected; and one pair of purple and white crossed sashes.

Lady Jing of the State: She is provided with one copy of the Great Cavern Perfect Scripture, in eight volumes; one volume of ritual texts; nine sets of matching ring tallies; four Penglai tablets; eighteen court-visit tablets for paying homage to the perfected; and one set of purple and white crossed sashes.

Lady Wei of the State: She is provided with one copy of the Great Cavern Perfect Scripture, in eight volumes; one volume of ritual petitions; nine sets of matching ring tallies; four Penglai tablets; eighteen court-visit tablets for paying homage to the perfected; and one set of purple and white crossed sashes.

The Holy Father: He is provided with one copy of the Zhengyi Mengwei Registers of Office, in three volumes; one volume of ritual petitions; nine sets of matching ring tallies; four Penglai tablets; eighteen court-visit tablets for paying homage to the perfected; and one set of purple and white crossed sashes.

The Holy Father: He is provided with one copy of the Zhengyi Mengwei Registers of Office, in three volumes; one volume of ritual petitions; one set of matching ring tallies; and one set of office tablets.

The Holy Mother: She is provided with one copy of the Zhengyi Mengwei Registers of Office, in three volumes; one volume of ritual petitions; one set of matching ring tallies; and one set of office tablets.

Marshal Zha: He is provided with one copy of the Dutong Perfect Scripture, in one volume; one volume of ritual petitions; one set of matching ring tallies; forty-six sets of scroll knobs; forty-four sets of jade scroll knobs, complete with sandalwood shafts and jade slips; two sets of gold scroll knobs, complete with sandalwood shafts and gold slips; and eighteen jade scroll knobs inlaid with gemstones and pearls.

Ceremonial garments for the descent of the spirits and changing of clothes (worn for the spirit-invocation and vesting rites):

Two sets of court robes. Each set includes: one crown; seven pieces of court dress woven on a silk ground; one bamboo-frame crown with cloud scrolls, made of fragrant, dark-colored crepe silk; one complete set of bright-red braided cords; a plain bright-red front and back skirt; and a bright-red, gold-brocade, round-collared robe patterned with ascending and descending figures.

The court dress set consists of two outfits, each with one cap. The court dress is made up of seven silk and gauze garments: a rolled-cloud cap with a bamboo-frame lining, made of incense-black crinkled gauze; a bright-red silk sash; a plain bright-red front and back skirt; and a bright-red court robe woven with gold and decorated with round dragons rising and descending. It also includes a bright-red brocade sash with colored ornamentation; a plain white inner robe worn beneath the court dress; a bright-red sash with colored decorative grains; and a bright-red, gold-woven cloud-and-dragon knee cover with multicolored silk ties. There is also a lined brocade tablet case woven with bright-red and gold cloud patterns, complete with its hand cushion and padding; four bright-red, plain gauze carrying wraps with gold cloud patterns; a vermilion-lacquered clothing chest decorated with gold cloud patterns, fitted with copper locks and a key gilded with gold; and other items, including red velvet carrying straps and a stand for the clothing chest.

Seasonal Clothing

Spring clothing consists of two outfits, changed on the first day of the second month each year. Each outfit includes an incense-black crinkled-gauze headscarf and a dark teal crane cloak, a loose outer robe made of lined gauze woven with gold flame and rosy-cloud patterns. It is accompanied by a plain white, lined, fine-gauze robe with a straight collar; a white, lined, fine-gauze inner robe; a white, lined, fine-gauze jacket; a white, lined, fine-gauze skirt; a lined white silk garment; and a white handkerchief of imperial gauze decorated with baoxiang flowers. There is also a crane cloak of teal silk and cotton, accompanied by a plain white, lined, fine-gauze robe with a straight collar; a white, lined, fine-gauze inner robe; a white, lined, fine-gauze jacket; a white, lined, fine-gauze skirt; a lined white silk garment; and a white handkerchief of imperial gauze decorated with baoxiang flowers. The outfit further includes a teal silk-and-cotton sash, two pairs of white silk socks, a pair of teal silk shoes, and ten sachets of incense for scenting clothes.

Summer clothing consists of two outfits, changed on the first day of the fifth month each year. Each outfit includes an incense-black crinkled-gauze headscarf and a dark teal crane cloak, made of silk patterned with gold-woven flames and rosy clouds. It is accompanied by a white, silver-thread gauze robe with a straight collar and subtle clustered-cloud patterns; a white raw-silk robe; a white Jiangyue-cloth jacket; a white Jiangyue-cloth skirt; white trousers of finished silk; and a white handkerchief of finished imperial gauze decorated with baoxiang flowers. The outfit also includes a teal finished-silk sash, two pairs of white silk socks, a pair of plain teal silk shoes, and ten sachets of incense for scenting clothes.

Two sets are prepared for autumn and replaced on the first day of the eighth month each year. Each set includes: one incense-colored crêpe headscarf; one lined gauze crane robe, a Daoist ceremonial garment, in deep blue-green brocade with gold thread and decorated with flame and thundercloud patterns; one white lined gauze straight-collared inner garment with a plain pattern; one white lined gauze Daoist robe with a plain pattern; one white lined gauze jacket; one white lined gauze skirt; one pair of white lined trousers made of softened silk; one white handkerchief of softened imperial gauze with a floral medallion pattern; one blue-green silk sash; two pairs of white softened silk socks; one pair of plain blue-green silk shoes; and ten sachets of incense for scenting clothes.

Two sets are prepared for winter and replaced on the first day of the tenth month each year. Each set includes: one incense-colored crêpe headscarf; one white handkerchief of softened imperial gauze with a floral medallion pattern; one blue-green silk sash; two pairs of white softened silk socks; one pair of plain blue-green silk shoes; and ten sachets of incense for scenting clothes.

Two sets are prepared for winter and replaced on the first day of the tenth month each year. Each set includes: one incense-colored crêpe headscarf; one lined silk crane robe in deep blue-green, brocaded with gold thread and decorated with flame and rosy-cloud patterns; one white lined silk straight-collared garment with a subtle club-shaped cloud pattern; one white padded silk Daoist robe; one white padded damask jacket; one white lined damask skirt; one pair of white padded damask trousers; one white handkerchief of softened imperial gauze with a floral medallion pattern; one blue-green silk sash; two pairs of white silk socks; one pair of blue-green silk shoes with colored decoration; and ten packets of incense for scenting clothes.

Ritual Offerings

Offerings for sacrifices personally presided over by the emperor

Two altars are set up in the main hall. Each altar is furnished with: one calf; ten peng; one serving of ten-part soup; two servings of harmonized soup; one serving each of millet, glutinous millet, rice, and sorghum; two pieces of silk; three wine cups; and wine.

Four altars are set up in the Qinmu Zhusheng Hall. Each altar is furnished with: one sheep and one pig; eight bian (bamboo vessels for sacrificial offerings); eight; two servings of harmonized soup; one serving each of millet, glutinous millet, rice, and sorghum; two pieces of silk; three wine cups; and wine.

Seven altars for the Marshal and one for the Earth God: each altar is furnished with one calf; ten peng; one serving of ten-part soup; two servings of harmonized soup; one serving each of millet, glutinous millet, rice, and sorghum; two pieces of silk; three wine cups; and wine.

Four altars are set up in the Qinmu Zhusheng Hall. Each altar is furnished with: one sheep and one pig; eight bian; eight; two servings of harmonized soup; one serving each of millet, glutinous millet, rice, and sorghum; two pieces of silk; three wine cups; and wine.

Seven altars for the Marshal, one for the Earth God, and two for the Office of Examination Honors, making ten altars in all. Each altar is furnished with: one sheep and one pig; three bian; millet and glutinous millet; two wine cups; and one serving of wine.

Two altars are set up for the assembled deities. Each altar is furnished with:

The offerings consist of one sheep, one pig, three bamboo baskets for ritual offerings, one vessel for offerings, and ten lamps; one portion of wine is also prepared. This is a diagram of the vegetarian offering arrangement used for imperial sacrifices.

The main hall and the Hall of Kinship and Childbirth together contain six altars. Each altar is arranged with seven Marshal deities, one local earth god, two deities in charge of examination honors, and two other deities, for a total of twelve. The following ritual procedure applies to all the altars.

The master of ceremonies chants the rites. After purification and preparation, the officiants go to the washing place to wash their hands. They tuck their tablets into their belts, take water and receive towels, then retrieve their tablets and proceed to their assigned positions.

To welcome the deities, the officiants stand solemnly and perform four successive bows, rising after each bow and standing upright at the end. Next comes the offering of incense: the officiants kneel before the spirit tablets, tuck away their tablets, present incense, then retrieve their tablets. They bow forward and rise, repeat the incense offering, bow forward and rise again, then return to their places.

The deities are welcomed once more with four bows, followed by another offering of incense. Next, the officiants kneel to present the ritual silk, bow, rise, and return to their places. For the offering of sacrificial victims, a vegetarian offering is used, and the ceremony is announced as “presenting the offerings.” The officiants kneel to present the offerings, bow, and return to their places.

The first offering then takes place, with a wine cup presented to the spirit tablets. After this, the first offering is performed again, and another wine cup is presented. The officiants then go to the position for reading the invocation and kneel. All the officials kneel and bow together as the reader recites the invocation. When the reading is complete, the officials bow forward and rise, perform three more bows, and return to their places.

The second and final offerings follow, each with a wine cup presented to the spirit tablets. After the bows, the officiants return to their places. To send off the deities, all the officials perform four successive bows. The reader of the invocation carries it, and the official in charge of the ritual silk carries the silk; together they proceed to the burial site, where the offerings, invocation, and silk are interred. The rite of observing the burial is then performed, bringing the sacrifice to a close.

A sacrificial rite involving livestock is held once each year, on a date in the middle of the first lunar month. The main hall and the He Mu Zhusheng Hall together have six altars. Each altar is dedicated to seven Marshal deities, one Earth God, two deities in charge of civil examinations and honors, and two other deities. Separate rules govern the arrangements for the rites at each altar.

On a chosen day every ten days, a sacrificial rite is held. The main hall and the He Mu Zhusheng Hall together have six altars. Each altar is dedicated to seven Marshal deities, one Earth God, two deities in charge of civil examinations and honors, and two other deities.

Fourteen vegetarian rites are held each year, including four for the birthdays of the Perfected Lords and the Immortal Consorts. The altar uses silk offerings. At the Lantern Festival, on the eighth day of the fourth month, at the Dragon Boat Festival, the Double Ninth Festival, the Mid-Autumn Festival, the Laba Festival, and the Beginning of Spring, seasonal foods are also offered. At the Winter Solstice, the first day of the year, and the imperial birthday, offerings are displayed according to the prescribed rules.

The main hall and the He Mu Zhusheng Hall together have six altars. Each altar is dedicated to seven Marshal deities, one Earth God, two deities in charge of civil examinations and honors, and two other deities. The eulogistic rites are as before, but on days when the jade tablet is inserted into the sash as a ritual gesture, the prescribed covering is required. No silk is displayed or offered. After the vegetarian rite concludes, Daoist priests play music and recite scriptures.

The chief officiants are assigned as follows:

For the seven rites held on the imperial birthday, auspicious days, the Winter Solstice, and the first day of the year: at the main hall, a Duke of the State or a marquis or earl presides; at the Qinmu Hall, the senior official of the Ministry of Rites and an official of the hall preside.

For the seven rites held at the Lantern Festival, on the eighth day of the fourth month, at the Dragon Boat Festival, the Double Ninth Festival, the Mid-Autumn Festival, the Laba Festival, and the Beginning of Spring: the senior official of the Ministry of Rites presides. For the monthly rites at the Qinmu Hall, the senior official of the Ministry of Rites and an official of the hall preside. Vegetarian offerings are displayed on the first and fifteenth days of each month, and when the seasonal garments are changed.

The main hall and the Qinmu Zhusheng Hall together have six altars. Each altar is dedicated to seven Marshal deities, one Earth God, two deities in charge of civil examinations and honors, and two other deities. The eulogistic rites are as before, but no silk is offered; only food offerings are presented. The officiant is an official of this palace.

Incense and lamps.

Every month, on the first and fifteenth days, the palace issues supplies. Each time, these include twelve sticks of aloeswood incense, three jin each of powdered sandalwood and lignum aloes, fifty jin of horse-tooth incense, three jin and eleven liang of powdered incense, and red candles: twelve pairs weighing one jin per candle and twenty-four pairs weighing half a jin per candle, along with two hundred jin of lamp oil.

This bureau issues supplies once each month: fifty jin of horse-tooth incense, three jin and eleven liang of powdered incense, twelve pairs of red candles weighing one jin per candle, twenty-four pairs weighing half a jin per candle, and two hundred jin of lamp oil.

This bureau issues supplies once each month: seven hundred jin of charcoal, three hundred charcoal cakes, and three thousand jin of firewood.

Sacrificial Prayers

The Emperor’s Sacrificial Prayer

On the fourth day of the eleventh month in the sixteenth year of Yongle (1418), the year of wùxū, the Emperor respectfully offered sacrifice:

To the Great Immortal of the Nine Heavens’ Golden Palace, the Illustrious Dao, Who Attains De, Manifest in Spirit, Broadly Delivering and Aiding, Pure Subtlety, Cavern Mystery, Empty Stillness, Wondrous Response, Compassionate Beneficence, Protector of the State and Shelterer of the People, True Lord of Great Grace; and to the Supreme Immortal of the Nine Heavens’ Jade Palace, Who Proclaims Transformation and Upholds the Teaching, Illustrious in Spirit, Broadly Aiding, Lofty and Bright, Vastly Still, Deep and Tranquil, Wondrously Responsive, Benevolent and Beneficent, Aiding the State and Blessing the People, True Lord of Great Grace. These Daoist deities bear titles praising their spiritual manifestations and aid to the world, as well as their protection of the state and its people; the latter’s title also praises the spreading of moral transformation.

The prayer says: The virtue of the divine beings is mysterious and profound, their merit lofty, and their cultivation distinguished. They rank among the Highest Perfected and hold office in the Nine Heavens. They can enter and leave sacred realms, display spiritual powers, widely bestow efficacious blessings, assist the state, and save living beings. Earlier, when I was ill, I tried many remedies, but none took effect. Fortunately, relying on the divine beings to set the workings of creation in motion and secretly protect me, they remained at my side day and night, bestowed sacred talismans, and treated me with the wondrous medicines of the Celestial Physicians, bringing me from peril to safety and restoring me from the brink of death. My body, once weak and gravely ill, has recovered, and the serious illness has been cured; I am well again. Looking up to the divine beings’ grace, as high as the heavens and as deep as the earth, I keep it in my heart and will never dare forget it. Now I have prepared the Grand Sacrifice of ox, sheep, and pig, along with incense, silk offerings, and garments suited to the season, and proceed to…

The deities have already bestowed blessings and grace. We still pray that they come to partake of the offerings, look with understanding upon my sincerity, and accept this sacrifice.

Another entry

In the seventeenth year of Yongle (1419), the year of ji-hai, the first day of the first month was the bing-wu day. On the jia-zi day, the nineteenth, the emperor offered sacrifice to the following deities:

The Perfected Lord of Great Grace, the Great Immortal of the Golden Palace of the Nine Heavens, who Illuminates the Dao and Attains De, Manifests Spiritually, Extends Universal Aid, is Pure and Subtle, Profound and Mysterious, Empty and Transcendent, Wonderfully Responsive, Compassionate and Kind, Protects the State and Shelters the People; and the Perfected Lord of Great Grace, the Supreme Immortal of the Jade Palace of the Nine Heavens, who Proclaims Transformation and Supports the Teaching, Shines with Spiritual Efficacy, Extends Broad Aid, is Lofty and Bright, Vast and Tranquil, Deep and Clear, Wonderfully Responsive, Benevolent and Kind, Assists the State and Blesses the People.

The emperor said: We are now holding a grand Golden Register fast, a major Daoist purification ritual, to perform rites on behalf of our late imperial father and empress mother, pray for the well-being of the people throughout the realm, and deliver all the departed. We humbly ask the Perfected Lords of Great Grace to convey this intention to Heaven, so that I may fulfill, however modestly, my sincere filial devotion, and so that both the living world and the netherworld may receive protection and peace.

We respectfully reflect that the Perfected Lords of Great Grace possess subtle and wondrous Daoist arts and profound De (Virtue/Power); their spiritual transformations and powers cannot be measured. Their divine radiance shines forth, while their responsive power works unseen. Thus the deities of Heaven descend in manifest splendor, and the sacred spirits of past ages come to witness. Auspicious clouds and radiant omens have appeared repeatedly in five-colored splendor; white cranes and blue phoenixes have also answered the signs of the descent of the hundred spirits. Colored banners have gathered into ribbons of longevity, while auspicious sacred vapor surrounds and guards the ritual altar. The spirits of our imperial father and empress mother in Heaven have found comfort and joy—this is truly the result of the Perfected Lords of Great Grace guiding and protecting us. Heaven and earth celebrate together, and people far and near alike receive their blessings. My gratitude is beyond words.

Now that the purification ritual is complete, we have respectfully prepared vegetarian offerings and proceed to the government office to perform rites of thanksgiving. We still pray that the deities descend as appointed, look with understanding upon my humble sincerity, and accept this sacrifice.

Another entry

In the seventeenth year of Yongle, the year of ji-hai, the first day of the fourth month was the yi-hai day. On the xin-chou day, the twenty-seventh, the emperor offered sacrifice to the deities.

Another entry (the following text begins with “giving thanks for the manifestation of spiritual efficacy,” expressing gratitude to the deities for having manifested; the remainder is a set phrase praying that they descend as appointed, look with understanding upon the worshipper’s sincerity, and accept the offerings).

On the twenty-seventh day of the fourth month of the seventeenth year of Yongle (1419), in the year of the Earth Boar, the emperor offered a sacrifice to the Daoist deities known as the True Lord of Vast Grace, who Illuminates the Way and Embodies De in the Golden Gate of the Nine Heavens, Manifests the Numinous, Universally Aids, and Resides in the Qingwei Cavern of Mystery, Emptiness, and Subtle Response, with Compassionate Benevolence, Protecting the State and Sheltering the People; and the True Lord of Vast Grace, the High Immortal of the Jade Gate of the Nine Heavens, who Proclaims Transformation and Upholds the Teachings, Shines with Numinous Efficacy and Broadly Aids, is Lofty, Bright, Vast, Still, Profound, and Subtle in Response, with Benevolence and Kindness, Assisting the State and Blessing the People.

The emperor said: The True Lords of Vast Grace held a grand Golden Register purification rite at Lingji Palace in Fujian and performed a ritual offering to thank the Supreme Immortals, praying for blessings on Our behalf. I respectfully reflect that the two True Lords’ divine powers and transformations are beyond measure, and their Dao power is vast and profound. Heaven was therefore moved to respond, and the Celestial Emperor looked down with approval and delight. Auspicious clouds and vital energies repeatedly appeared, shining with five-colored radiance; white cranes and blue luan birds came flying and circling for several days in succession. The divine beings suddenly descended, manifesting extraordinary signs of numinous efficacy. As a result, the state was made secure and peaceful, and We received the grace of being restored to life, our lives preserved and our health and peace sustained for many years.

The two True Lords’ abundant De and profound grace are like Heaven and Earth. We keep them in Our heart; how could We dare forget? Now that the purification rite has been completed, We have respectfully prepared incense, silk offerings, and ritual foods, and gone to the palace to make our offering of thanks. We humbly ask the two True Lords to descend and partake, and to look kindly upon Our small but sincere intentions. We respectfully invite them to enjoy these offerings.

Also:

On the twenty-fifth day of the third month of the seventeenth year of Yongle (1419), in the year of the Earth Boar, the Crown Prince’s eldest son respectfully addressed the True Lord of Vast Grace, who Illuminates the Way and Embodies De in the Golden Gate of the Nine Heavens, Manifests the Numinous, Universally Aids, and Resides in the Qingwei Cavern of Mystery, Emptiness, and Subtle Response, with Compassionate Benevolence, Protecting the State and Sheltering the People; and the True Lord of Vast Grace, the High Immortal of the Jade Gate of the Nine Heavens, who Proclaims Transformation and Upholds the Teachings, Shines with Numinous Efficacy and Broadly Aids, is Lofty, Bright, Vast, Still, Profound, and Subtle in Response, with Benevolence and Kindness, Assisting the State and Blessing the People:

The Crown Prince’s eldest son said: By command of the imperial grandfather, I have come to pay my respects. I have respectfully prepared sacrificial animals, wine, and various offerings, and have gone to the palace to make sacrifice to the True Lord of Vast Grace…

The Most High Immortal Who Proclaims Transformation from the Jade Palace of the Nine Heavens, Assists the Teachings, Shines with Spiritual Insight, Universally Aids, Is Lofty and Bright, Vast and Still, Profound and Subtle, Miraculously Responsive, Benevolent and Kind, and Supports the State and Protects the People—the True Lord of Vast Grace, a Daoist honorific meaning the revered and benevolent True Lord who protects the state and its people:

The True Lord said, “I have now come to pay my respects at the command of the Emperor, my grandfather. I have reverently prepared livestock, wine, and various offerings, and come to the palace to make a sacrifice to the True Lord of Vast Grace. I respectfully ask the divine beings to look upon this offering. Please partake of it.”

Sending an Official to Make a Sacrifice

The Completion of the Capital Temple

On the fifteenth day of the ninth month in the fifteenth year of Yongle, an official was sent to make a sacrifice and said:

“The newly built temple has now been completed. We have specially chosen an auspicious day and respectfully invite the divine beings to take up residence here. We hope only that their radiance will shine forth, that the incense offerings will flourish, and that they will bestow abundant grace and blessings upon the people. May the temple endure for a long time and protect the state. Please partake of the offerings.”

The True Lord’s Auspicious Birthday

The birthday of the Golden Palace is on the seventeenth day of the ninth month; that of the Jade Palace is on the fifteenth day of the seventh month.

On an unspecified day in an unspecified month and year, an official was sent to make a sacrifice and said:

“The divine being was commanded to reside in the Nine Heavens, and its awe-inspiring spirit descends among humankind, extending grace and protecting the people, and assisting the state. Its divine Dao is subtle, its De is profound and mysterious, its achievements are lofty, and its good deeds are renowned. Now, on the occasion of the True Lord’s birthday, we have specially prepared vegetarian offerings and come to make a sacrifice. We respectfully ask the divine being to look upon this offering. Please partake of it.”

Conferring Titles on the Divine Being’s Family

On the seventeenth day of the eleventh month of this year, an official was sent to make a sacrifice and said:

“The divine being has rendered service to Us, and We have already bestowed an honorific title upon it. In accordance with ritual, its family members should also receive posthumous titles. We therefore bestow the following titles upon them:

His father, the Prince of Qi, is titled Perfected One of Loyal Valor and Assisting Radiance;

His mother, Lady Tian, is titled Immortal Consort of Benevolent Longevity and Refined Goodness;

His wife, Lady Xu, is titled Immortal Consort of Harmonious Assistance, Benevolence, Kindness, and Chaste Responsiveness;

His wife, Lady Tao, is titled Immortal Consort of Good Assistance, Compassionate Grace, Reverence, and Serenity.

Let this be announced. Please partake of the offerings.”

On the thirteenth day of the first month in the sixteenth year of Yongle, the emperor sent an official to offer this sacrifice:

The palaces in Beijing are now under construction. Military and civilian workers and artisans from across the realm have willingly come to work, undaunted by hardship and exhaustion. I have kept them constantly in mind and have never forgotten them for an instant. This is a vast undertaking. During the work, they sometimes cannot get a proper meal and sometimes lack a secure place to stay; at times they brave bitter cold, frost, and snow, leaving early and returning late. The effects of the seven emotions—the various feelings people experience—may all cause illness. I have already ordered physicians to treat them with medicines, but human strength is limited, and medicine can do little. Without relying on the divine powers, how could we receive such profound grace?

May the divine powers, through great De, aid the state and protect the people. May they manifest their awesome presence and secretly extend their protection, so that illness ceases, the Qi of calamity and pestilence quietly dissipates, and everyone enjoys health and peace, forever receiving boundless blessings.

May the divine powers clearly perceive my intention. Please accept these offerings.

Imperial Birthday

On the seventeenth day of the fourth month this year, the emperor sent an official to offer this sacrifice:

May the divine powers, through their Dao and De, protect everyone, so that all may enjoy health and peace, forever receiving boundless blessings.

May the divine powers clearly perceive my intention. Please accept these offerings.

Imperial Birthday

On the seventeenth day of the fourth month this year, the emperor sent an official to offer this sacrifice:

The divine powers are lofty in Dao and De, great in their achievements, and illustrious in their virtue. In the past, when I was ill, it was only through the divine powers’ secret exercise of their spiritual might to bless, support, and protect me that I was able to reach this day. Today is my birthday, and I have specially sent an official to make this offering. May the divine powers clearly perceive my intention. Please accept these offerings.

Announcement at the Temple on the Bestowal of an Honorific Title

On the twenty-seventh day of the twelfth month in the sixteenth year of Yongle, the emperor sent an official to make this announcement:

May the divine powers’ great Dao and De be vast, their radiance shining clearly between Heaven and Earth. In life, the divine powers earned merit by protecting the people; after death, they assisted Heaven and Earth in nurturing and transforming the myriad beings, warding off calamities and protecting all living things, so that all may live in peace. In the past, I was ill, and treatment brought no relief. The divine powers set in motion the immense force of creation and transformation, extending their efficacious grace far and wide, and guarding me day and night…

You once secretly protected me with divine talismans and wondrous medicines from the Celestial Physician. My frail body recovered from danger, and my grave illness completely subsided, restoring me to health. You have helped many in peril, allowing me to be reborn. I hold this kindness in my heart—how could I dare forget it? I have already bestowed upon you additional divine titles to express my gratitude, yet day and night I think of you and still feel I have not repaid you enough. I now bestow these further titles:

Great Immortal of the Golden Palace of the Nine Heavens, Illumining the Dao and Attaining De, Manifesting the Numinous, Widely Delivering and Aiding, Pure Subtlety, Cavernous Mystery, Transcendent Emptiness, Wondrous Response, Benevolent Grace, Protecting the State and Sheltering the People, True Lord of Vast Grace;

Supreme Immortal of the Jade Palace of the Nine Heavens, Proclaiming Transformation and Upholding the Teachings, Illumining the Numinous, Broadly Delivering and Aiding, Lofty Clarity, Great Stillness, Transcendent Depth, Wondrous Response, Benevolent Grace, Assisting the State and Blessing the People, True Lord of Vast Grace.

With these titles, I repay your great kindness, offer a small expression of gratitude, and pray that you manifest your numinous power and answer my plea, looking kindly upon my humble sincerity.

The Immortal Consort’s birthdays: the thirteenth day of the first month in Jing State, and the seventeenth day of the seventh month in Wei State.

On a certain day of a certain month in a certain year, the emperor sent an official to the Immortal Consort’s temple to offer a sacrifice. The sacrificial address said:

The Immortal Consort’s virtue accords with the utmost truth of the Dao, and her meritorious deeds partake in its wondrous transformation and nurturing. You hold rank among the immortals and have received office in the Nine Heavens. You protect and nurture all beings, and manifest efficacious responses. Today is your birthday. We respectfully bring vegetarian offerings to present a sacrifice, and humbly ask you to witness our sincerity. Please partake of these offerings.

Presenting the Intent of the Zhaijiao to Heaven

We respectfully carry out the imperial decree:

Our late imperial father, Emperor Taizu Gao, received Heaven’s favor and mandate, ruled the realm, established grand institutions to endure for ten thousand generations, and inaugurated the great achievement of a peaceful and prosperous age.

Our late imperial mother, Empress Xiaoci Gao, together with Taizu, founded the dynasty. Amid hardship, she assisted in governing the court and helped bring order to the palace. I rely on the protection of Heaven and Earth, and also on that of my late imperial father…

My mother has passed away. After inheriting the imperial throne, I have carefully guarded the foundation laid by our ancestors. I know how difficult the responsibility I bear is, yet I cannot repay her for raising me. Though she has long since departed, I imagine her still traveling through the heavens. I have therefore held a sacrificial rite to offer blessings and entrusted my grief to it.

The realm is vast, and its people and creatures are many. All receive the grace of Heaven and Earth’s creative power and are mindful of Heaven’s sovereign rule. Everyone hopes for wealth, honor, and long life; these are desires shared by all. Yet rain and wind, clear skies and warmth, cold and heat are difficult to predict. Floods, droughts, and years of famine occur from time to time, while illness and epidemics come and go without warning. That all things lack peace is my responsibility.

I have also considered that, beneath the light of Heaven and Earth, beings with spirits in both the underworld and the human world may cling to plants without a place to return to, or wander beneath the moon and through the wind, having lost their homes. Birds, beasts, and all kinds of living creatures, as well as the tiny beings born from wombs, eggs, moisture, and transformation, have long been sunk in suffering, with no way to find release.

Therefore, on the ninth day of the first month in the seventeenth year of Yongle, I ordered Daoist priests to perform the Yanxi Pudu Luotian Grand Offering at Hong’en Lingji Palace, a large Daoist Zhaijiao (purification ritual) to pray for blessings and universally save all beings. It continued for seven days and nights, with 1,200 offering places set up for the deities.

I respectfully invited the Nine Heavens’ Golden Palace Illustrious Dao, Vast Virtue Great Immortal, Manifesting and Universally Saving, Pure Subtlety, Profound Mystery, Empty and Wondrous, Responsive with Compassion, Benevolent in Protecting the State and Sheltering the People, Hong’en Perfected Lord, and the Nine Heavens’ Jade Palace Proclaimer of Transformation, Supporter of the Teaching, Supreme Immortal, Luminous Spirit, Broadly Saving, Lofty and Illustrious, Vastly Tranquil, Profoundly Pure, Wondrously Responsive, Benevolent in Aiding the State and Blessing the People, Hong’en Perfected Lord. I asked them to convey my petition to Heaven and to accept this modest expression of sincerity, through which I entrust my filial remembrance. I also prayed for favorable winds and timely rains, and for abundant harvests year after year throughout the land; for a peaceful state and a safe people; for long life for all who dwell within the Four Seas; and for all beings in both the Yin and Yang realms to be universally saved, with blessings reaching near and far.

I humbly pray that Heaven will look clearly upon this and cause the divine way to shine forth greatly. May all things flourish in harmony, receiving the De (Virtue) of Heaven and Earth’s creative power. May the spirit of the late emperor bear witness to this and likewise receive the grace of salvation. May the earth be springlike everywhere, and may all beings receive blessings. This is respectfully carried out.

An official bureau was established to oversee the sacrifices.

The temple official Zeng Chensun’s ancestral home was Zunyi Ward in Fuqing County. His father, Zeng Quan, married into the Chen family of Jishan Ward in Minyi. After Chen Sun was born, Zeng Quan registered his household there, where he lived. In the dingchou year of the Hongwu reign (1397), Zeng Chensun began wielding the divine brush, inscribing talismans and dispensing medicine for people, bringing blessings to many. The court issued an edict praising him.

Appointment of Officials to Serve the Deity

The temple official Zeng Chensun’s ancestral home was Zunyi Ward in Fuqing County. His father, Zeng Quan, married into the Chen family of Jishan Ward in Minyi. After Chen Sun was born, Zeng Quan registered his household there, where he lived. In the dingchou year of the Hongwu reign (1397), Zeng Chensun began wielding the divine brush, inscribing talismans and dispensing medicine, and examining sites for people and predicting good and ill fortune. His judgments always proved accurate. In time, the matter reached the court.

In the bingshen year of the Yongle reign (1416), the court sent envoys to invite the deity. When people faced difficulties, they prayed in secret, and the deity’s responses never failed. As a result, people came to venerate the deity ever more deeply, and its divine power became increasingly manifest. On the eighteenth day of the fifth month in the jihai year of the Yongle reign, the emperor bestowed ceremonial robes and an official belt on Zeng Chensun, ordering him to remain at the temple and serve the deity. He was to receive a monthly stipend of five shi of rice. The court also sent people to bring his family to join him. The authorities then built a residence for him on the west side of the temple.

Officials Assigned to Serve the Deity

The officials assigned to serve the deity were:

• One palace attendant, a eunuch from the imperial court
• One Daoist official from the Daoist Registry
• Lin Guan, commander of the Embroidered Uniform Guard
• Liu Zhen, a company commander
• Guo Tai and Liao Zhen, military officers serving as aides

Selection of Daoist Priests to Offer Incense

At first, twelve Daoist priests were selected, matching the number at the ancestral temple in Fujian. More priests were later chosen in successive groups. The names included Zhang Shouzhen, Wu Ximin, Zhang Yining, Cao Chengzu, Yin Yizheng, Guo Tong, Yao Kedao, Zhang Fuyan, Shi Daoyi, Cui Shouyi, Wu Dezhong, Lu Shangwen, Ni Zhengdao, Lou Jingzhong, Ge Zizhen, Sun Bendao, Lu Huncheng, Zhang Tong, Zhang Yousong, Lü Daocun, Yang Yuchun, Fan Yunshan, Luo Zhongshan, Lü Zhizhong, Zheng Shouqing, Zhu Daofang, Chen Chongmu, Zhu Chongxian, Dao Hong, Hu Wen, Shi Qing’an, Han De, Zhu Dao’an, Zhou Zongdao, Qian Yongchang, and Jin Yining.

Allocation of Households for Upkeep and Sweeping

The temple households included Su Gui, Wang Chun, Wang Xing, Liu Zheng, Xi Xian, Gao Cheng, Ding Wang, Zhang Fu, Zhang Zhen, Wei Zhen, Niu Song, Yang Xin, Zhao Li, Zhang Bin, Dong Hui, Lu Gui, Su Neng, Li Gang, Fan Yong, and Liu Xing—twenty households in all. On the first day of the tenth month in the twenty-second year of Yongle, the relevant document was registered under “Tianzi No. 45,300.”

A pass issued in the emperor’s name, for carrying out an imperial task, records that the eunuch Ruan Yi conveyed the emperor’s decree: Liu Yuan and the other nineteen households responsible for sweeping and maintaining Lingji Palace were to keep the palace and temple clean throughout the year and be exempt from other miscellaneous labor duties. Each household could open a shop in front of its home, and all miscellaneous duties were to be waived. By imperial command, the matter was handled according to the established precedent, and the households were granted exemption.

Xu Zhenlu, juan four: Lingji Palace in Fujian.

On the twenty-eighth day of the first month in the fifteenth year of Yongle, the emperor ordered Tong Jun, a military commissioner, and Xu Sheng, deputy commissioner of the Surveillance Commission, to rebuild Lingji Palace. The Ministry of Works was to issue documents arranging for the necessary artisans, military laborers, timber, bricks, tiles, and other materials.

A Ministry of Works document, “No. 4,256,” stipulated that the Provincial Administration Commission was to oversee the rebuilding together with the Surveillance Commission, and that the structures must be built in an orderly manner. Construction began on the twenty-sixth day of the fourth month that year and was completed on the sixth day of the fifth month the following year. Later, stone steles and tortoise-shaped bases for them were carved in Nanjing and shipped to the site. Ten thousand military laborers were then assembled to raise the steles.

The officials appointed by imperial decree to supervise construction were the eunuch Zhang Da and Zhang Gui, an official assigned by the Commanding Office of the Embroidered Uniform Guard.

Zhou Ne, Junior Vice Minister of the Court of Imperial Sacrifices; Tong Jun, Commander of Fujian; Wei Yong, acting Commander of the Fujian Regional Military Commission; Zu Shu, Right Vice Commissioner of the Fujian Administration Commission; Xu Sheng, Vice Commissioner of the Fujian Surveillance Commission; and officials of the prefectures and counties under their jurisdiction respectfully submit this statement of thanks.

We recall that this Perfected Lord was born into the imperial clan of Southern Tang and came from a distinguished family south of the Yangtze. From childhood he studied the classics and poetry, and for years observed vegetarian discipline and religious precepts. In adulthood, while serving in office, he worked diligently to accumulate goodness and merit. He won renown as a military commander and, when ordered to campaign, subdued the forces of evil. He held fast to loyalty and integrity, preserving his reputation for fidelity and filial devotion. Pacifying the state and bringing peace to the people were truly beyond what he could accomplish alone; nor would he presume to claim for himself the honor of receiving a royal title and enjoying worship in a temple. He did not use calamity or good fortune to entice people, and the divine was not something one could claim for oneself by declaring oneself a sage. In rescuing those in peril, he embodied the Supreme One’s De (Virtue) of cherishing life; responding as circumstances called, he assisted the Mysterious True in carrying out its teachings.

Who could have imagined that he would be admitted among the ranks of immortals and elevated to the celestial order, bestowed with the honorific “Perfected One” and granted a title from the Golden Palace? He protects the people and wards off calamities, and has been revered as the presiding lord of the Seven Min regions. In bringing good fortune and blessings to the locality, he is the equal of the deities of the Five Sacred Peaks. His incense offerings have continued for ten thousand years, and today a grand celebration is held once more. Deeply favored by imperial grace, the temple has been fully renovated and its appearance renewed. Honor has spread among his kin, who live together in harmony; the ceremonies and rites have all been duly provided. The whole family has received commendations and titles, and his relatives have been treated with great favor.

Your servant has been granted the title “Perfected Lord of Pure Subtlety, Mysterious Profundity, Empty Clarity, Wondrous Response, Compassionate Grace, Protector of the State and Guardian of the People, Great Beneficence.” His wife, Lady Xu, has been granted the title “Immortal Consort of True Response.” His younger brother has been granted the title “Perfected Lord of High Illumination, Vast Serenity, Clear Stillness, Wondrous Response, Benevolent Grace, Supporter of the State and Guardian of the People, Great Beneficence.” His younger brother’s wife, Lady Tao, has been granted the title “Immortal Consort of Reverent Serenity.” His father has been granted the title “Perfected Lord of Assisting Radiance,” and his mother, Lady Tian, the title “Immortal Consort of Pure Goodness.”

Such profound and boundless favor comes entirely from Heaven’s generous compassion. Your servant is fearful and humbled by gratitude day and night, and does not know how to repay it. I therefore respectfully set forth my sincere feelings and offer thanks to the Supreme Perfected Ones, the divine beings of the upper realm. May the deities protect the sovereign and grant him a long life; may they bless the state with prosperity and stability as firm as stone; may the winds and rains come in due season, the harvest be abundant year after year, and the realm be peaceful and secure, enjoying lasting peace. May the sun and moon shine without end, and the foundations of the dynasty remain secure for ten thousand generations. May Heaven and Earth together nurture all beings, and may blessings descend upon all. We humbly ask the Supreme Perfected Ones to look with favor upon our sincerity, bestow blessings through the wondrous Dao, and harmonize Heaven and Earth throughout, so that this prayer may be fulfilled.

On the fifteenth day of the second month in the seventeenth year of Yongle (1419), the altar was established; the rite was completed on the twenty-first.

Dedication of Merit

On the first and fifteenth days of each month:

With reverence, we pray that blessings be directed toward the wondrous and mysterious Great Dao, and we earnestly ask the divine beings to bring harmony and protection, bearing witness to this rite.

On the fifteenth day of the second month in the seventeenth year of Yongle (1419), the altar was established; the rite was completed on the twenty-first.

Dedication of Merit

On the first and fifteenth days of each month:

With reverence, we take refuge in the celestial palaces—the heavenly realm as described in Daoism—and recite the sacred writings of the immortals and perfected ones: Daoist scriptures and prayers. We bow before the jade steps of the heavenly palace and pray for the sacred wisdom and long life of the Celestial Emperor. As incense smoke coils upward, we reverently burn incense and make devout offerings to the True Lord of Great Grace: the Great Immortal of the Golden Palace of the Nine Heavens, Who Illuminates the Dao and Attains De, manifests divine power, broadly aids all beings, is pure and subtle, profound and mysterious, empty and wondrous, responsive and compassionate, benevolent in protecting the state and sheltering the people; and to the True Lord of Great Grace: the Supreme Immortal of the Jade Palace of the Nine Heavens, Who Proclaims Transformation and Supports the Teaching, manifests divine power, broadly aids all beings, is exalted and luminous, vast and still, profound and clear, wondrously responsive, benevolent in assisting the state and protecting the people.

We also make offerings to the Sacred Father, Sacred Mother, Sacred Consort, Sacred Son, Sacred Grandson, and all the divine beings in the hall; to the five great marshals Cha, Bian, Wei, Zhao, and Diao; to the two marshals Yue and Xu; to the immortals who serve as guards and protectors of the Dharma, the local gods of the palace grounds, and the true officials who protect the teaching. With this censer of true incense, we make offerings to all the divine beings of the Hong’en Lingji Palace.

As this day falls on the first or fifteenth of the month, we respectfully invite the Daoist assembly to gather and enter the hall with reverence. There they burn incense, perform music, recite scriptures and proclamations, carry out the rite according to its prescribed forms, dedicate its merit, and present offerings. We respectfully ask the greatly compassionate divine beings to look upon this sincere observance, protect all the realms of Heaven, and bless the Emperor. May the Emperor’s blessings endure and his years be without limit; may his virtue renew itself day by day. May he be as exalted and enduring as Heaven and Earth, may his life be long, and may the state remain as secure and peaceful as mountains and rivers. May peace reign throughout the four seas and stability prevail in every direction; may the people dwell in contentment, produce be abundant, and the weather be favorable. We bow before the Emperor and take refuge in him, respectfully wishing the reigning Emperor ten thousand years, ten thousand years, and ten thousand times ten thousand years.

Every morning at dawn.

At daybreak, we respectfully pay homage to the true sages and look up toward the paths of Heaven, feeling that they are not far away. Fasting, purifying our hearts, and serving the Heavenly Emperor, we bow before the Golden Portal, the palace where the Heavenly Emperor resides, which seems almost within reach. With our humble sincerity, we respectfully ask the honored spirits to hear us. We now burn incense and devoutly make offerings to the Holy Father, Holy Mother, Holy Consort, Holy Son, and Holy Grandson in the Golden Portal of the Nine Heavens and the Jade Portal of the Nine Heavens. We pray that all the sages will manifest their numinous presence together in the hall. We also make offerings to the five great marshals Zha, Bian, Wei, Zhao, and Diao; the marshals Xu and Yue; the immortals who stand guard and protect; the palace Earth Gods; and the true officials who protect the teaching. May this true incense serve as a shared offering to the Hong’en Lingji Palace.

Early this morning, we have respectfully gathered the Daoist assembly and come to the temple courtyard. We burn incense, offer prayers, and recite scriptures and proclamations, humbly asking the compassionate deities to look down upon us and judge our prayer. May our petitions ascend to the Three Realms, the three levels of Heaven in Daoist teaching. We also pray for the emperor: may divine grace be boundless and holy virtue shine forth; may lasting peace and harmony prevail throughout the realm and across the four seas; may the winds and rains come in their proper seasons and the five grains yield abundant harvests. May the emperor enjoy long life and good health, may the dynasty’s foundations remain firm, and may grace extend to all things and blessings reach the people.

On Seasonal Festivals

The changing of the seasons and the growth of all things depend upon the power of the Heavenly Emperor; peace and harmony throughout the realm depend upon the creative virtue of the spirits. Now, as a joyful festival arrives, we offer our humble devotion. We burn incense and devoutly make offerings to the Holy Father, Holy Mother, Holy Consort, Holy Son, and Holy Grandson in the Golden Portal of the Nine Heavens and the Jade Portal of the Nine Heavens. May this true incense serve as a shared offering to the Hong’en Lingji Palace.

On this festival day, we respectfully prepare the customary offerings, gather the Daoist assembly in devotion, recite scriptures and proclamations, and present offerings according to the rites of the common world. We humbly ask the true sages to look upon us and extend their grace to relieve all beings. May their blessings spread everywhere, bringing timely rain and clear skies; may they protect the dynasty so that it stands firm as a rock, and grant the emperor a life as long as Heaven. May people throughout the realm share in these blessings.

Celebrating the Elixir’s Birthday

A Birthday Celebration for the Sage

I, your subject, respectfully received the emperor’s command and serve at the sacred shrine dedicated to the spirits. I have benefited from the grace of the enlightened ruler’s governance and teaching, and remain mindful of the True Lord’s protective virtue. Though I have no way to repay these blessings, my heart is ever devoted in reverence.

I look up to the First Peak of Mount Lu Jinao and bow from afar toward the emperor in his ninefold palace. I respectfully submit this memorial: on a certain day this month, the Purple Pivot, the celestial office symbolizing the honored stars of Heaven, will reveal auspicious signs and usher in a propitious day for the Son of Heaven’s longevity. With utmost sincerity, I submit this petition, following the example of the man from Huafeng, who offered Emperor Yao three blessings for his birthday. In advance, on a certain day, I will respectfully gather Daoist priests at this palace and establish a three-day ritual retreat, reciting the precious proclamations and liturgical texts of the perfected immortals. With solemn rites and reverent bows, we will express our devotion in paying homage to the emperor. As though beholding his august presence, we will repeatedly praise and congratulate him, praying that his years and blessings may increase.

On that day, I will report this matter to Heaven and Earth and submit memorial documents to the offices of the spirits. I will establish a pure ritual altar and make offerings in accordance with the liturgy, especially performing a purification rite for the True Lord to pray for blessings. I will also conduct the lamp rite of praise and homage, fulfilling our original vow, and dedicate its merits to the spirits. Thereafter, I will continue the offerings and perform the various secret rites. Once these virtuous acts are complete, I will hold another offering rite in gratitude for the spirits’ grace and respectfully pray for blessings.

I humbly pray that Your Majesty’s benevolence and virtue be deep and abundant, shining upon all things like the sun and moon, and that your sacred years endure as long as Heaven and Earth. May auspicious signs appear again and again, and precious wealth remain plentiful. May the people live in peace and contentment, singing as they till the earth, while distant lands come one after another to pay tribute. My words are earnest; I respectfully and anxiously await your gracious command. I submit this memorial with reverence.

May the emperor enjoy a thousand autumns of longevity.

I, a certain person, serve as guardian of the spirit shrine and have been fortunate to receive the court’s favor. I now occupy a high position and look up toward the Eastern Palace, the residence of the Crown Prince. On this auspicious day, the stars reveal favorable signs, and people throughout the realm come with reverence to offer congratulations. On a certain day this month, I respectfully gathered the Daoist assembly at this palace, performed the rites according to the liturgy, opened the ritual precinct, expressed my humble intentions, and recited the profound scriptures.

At dawn, I established a purification rite for the Perfected Lord, praying before the lamps of the Northern Dipper and conducting the various esoteric ritual services according to the liturgy. Once the prayers for blessings were complete, I held a further offering to give thanks for the gods’ grace. I respectfully pray for auspicious blessings: may His Highness the Crown Prince carry forward the Virtue and accomplishments of his ancestors and inherit their legacy for ten thousand generations; support the enlightened ruler’s governance and enjoy a life of a thousand autumns; strengthen the foundations of the state and personally practice benevolence; bring harmony between the Chinese and the non-Chinese peoples, and win the joyful support of both spirits and people. My gratitude is heartfelt, and I respectfully await the gracious command with anxious deference. I submit this petition.

Auspicious Dawn at the Golden Palace Gate

Your faithful official, a certain person, respectfully submits: may success come from the Eastern Sea, and may life… May the foundations of the state be further strengthened, and may benevolence be personally practiced; may the Chinese and the non-Chinese peoples live in harmony, and may spirits and people alike offer their joyful support. My gratitude is heartfelt, and I respectfully await the gracious command with anxious deference. I submit this petition.

Auspicious Dawn at the Golden Palace Gate

The faithful donor So-and-so (the participant sponsoring the Zhaijiao purification ritual) respectfully submits this petition: Xu Xian attained the Dao of immortality in the Eastern Sea and was long ago enrolled among the ranks of the immortals. He manifested divine wonders in the south, making the blessings of the gods widely known in this flourishing age. He has faithfully supported the state and served with integrity and keen insight. His benevolence has reached the people, allowing them to live in peace, prosperity, and longevity.

Now the Celestial Bureau of the Dipper (the heavenly office overseeing the stars) has sent down auspicious signs, and a ceremony of congratulation is to be held at the Jade Palace (a term for the dwelling place of Daoist immortals). On the seventeenth day of the ninth month, we respectfully convene Daoist priests at this palace. Following the prescribed rites, we establish an altar and make offerings to the Dao, convey our sincerity, and open the ritual space. We light star lamps for prayer, praise and honor Xu Xian’s original vow, and hold a special purification offering, presenting food and performing rites to express our reverence. We humbly invite the compassionate immortals to descend and pray for blessings.

We respectfully wish His Majesty the Emperor a life as enduring as the mountains and the promulgation of the calendar throughout the realm. May his De (Virtue) cover Heaven and Earth, and his kindness extend throughout the nations. May records of auspicious omens and favorable signs continue to be entered in the annals; may the fields yield abundant harvests time and again, with grain left in plenty. May court and people celebrate together, and may the divine and human realms respond in harmony. The reverence and gratitude in our hearts are beyond words; we respectfully present this petition.

An auspicious day at the Jade Gate.

With reverent devotion, the faithful official made a great vow at Wuming Palace, a Daoist temple, pledging to manifest in multiple forms to protect Daoism. At the Dragon Head of the Three Peaks, a mountain or Daoist sacred site, he proclaimed the wondrous and mysterious Great Dao. Through the manifestation of numinous signs, he accomplished meritorious works. May the divine powers shine forth forever and offer aid far and wide; may they assist the state and protect its people.

The faithful official reflected that he had honored the commands entrusted to him and reverently served the divine powers. He was grateful for the blessings of the enlightened ruler’s governance and instruction, and had also received the benevolent protection of the transcendent immortals. These kindnesses were beyond repayment, so he had long hoped to build temples and increase the offerings made there. Now, on the auspicious day of the Zhongyuan Festival, the fifteenth day of the seventh lunar month, traditionally associated with the Earth Official’s absolution of sins and the granting of blessings, and on the birthday of the True Lord of Vast Grace, a Daoist deity, he respectfully presents his humble intentions and ventures to address the honored deity.

The faithful official reverently ascended the First Golden Turtle, a symbolic platform in Daoist ritual for reaching the heavenly realm, and gazed toward the Jade Portal of the Nine Heavens, the heavenly palace. He specially presented offerings of celebration to express, however modestly, his gratitude for profound grace. On this day, he devoutly gathered Daoist priests to perform the offerings in accordance with the liturgy, convey his sincerity, and open the ritual altar. He lit and offered prayers before the lamps of the Seven Luminaries, symbolizing the sun, moon, and five planets, and recited the numinous text of his original vow. He then established a pure Zhaijiao purification ritual and presented offerings, declaring his gratitude for Heaven’s grace and respectfully praying for blessings.

May the sovereign enjoy a long life, enduring like Heaven and Earth; may the foundations of the state remain firm and peaceful as the mountains. May the sun, moon, and stars follow their proper courses, and the seasons and solar terms remain in harmony. May the Five Grains yield abundant harvests and the people live in peace and comfort. May the shrines and temples remain pure and solemn, and all people be safe and healthy. May those who place their trust in the Dao find refuge, and may all receive Heaven’s protection. The faithful official is filled with awe and reverence, and respectfully submits this memorial.

On the auspicious birthday of the Immortal Consort of Jing State.

Your faithful subject, so-and-so, respectfully submits: Gazing up toward Ao Peak, I honor the Immortal Consort with the laudatory title “Zhenying” (“Chaste and Responsive”). The Immortal Consort is dignified in bearing and bestows widely the grace of nurturing life—protecting childbirth and blessing the living. Above, she serves the Golden Palace of Heaven; below, she brings harmony to the Palace of Blossoms. Now, as the seasons turn and the currents of fortune renew on this auspicious day, and as the propitious occasion of the Immortal Consort’s birthday arrives, I offer congratulations in gratitude for her kindness and grace.

On the thirteenth day of the first month, I respectfully assembled Daoist priests to perform the rites according to liturgical procedure. A special Zhaijiao (purification ritual) was established for the Immortal Consort. We recited sacred texts from the Immortals’ library, respectfully invited the deities of the palaces to descend, and prepared a modest offering. We held this ritual assembly, praying for the Immortal Consort’s compassionate protection.

May the foundations of the dynasty remain firm and steady as a great rock; may its descendants flourish and the blessings of the clan endure for ten thousand generations. May moral instruction spread and customs grow refined, with its renown carried far and wide like the song “Fuyi.” May Yin and Yang be harmonized and the four seasons proceed in peace, while auspicious signs like lingzhi mushrooms appear throughout the realm. My gratitude for her grace and virtue cannot be fully expressed. May peace and well-being endure throughout the world. Overwhelmed with trepidation, your faithful subject respectfully submits this memorial.

Auspicious Birthday of the Immortal Consort of Weiguo

Your faithful subject, so-and-so, respectfully submits: The Immortal Consort’s virtue is beautiful; she is gentle and reverent, truly in keeping with the standards of Heaven. Her manner is refined and dignified, and she possesses the grace of protecting childbirth. She has long held her place among the immortals. Her bearing is gentle and composed, her appearance gracious and harmonious. Now, on this auspicious day of the Immortal Consort’s birthday, I offer congratulations with my modest sincerity.

On the seventeenth day of the seventh month, I respectfully assembled Daoist priests to perform the rites according to liturgical procedure. A special Zhaijiao was established for the Immortal Consort. We recited sacred texts from the Immortals’ library, respectfully invited the deities of the palaces to descend, and prepared a modest offering. We held this ritual assembly, praying for the Immortal Consort’s compassionate protection.

May the emperor’s sacred lifespan be long, and may the calendar continue to be issued through generations. May the governance of the state be clear and harmonious; may customs throughout the four quarters of the realm be unified and its roads and waterways remain open. May blessings upon the imperial descendants continue without end, and may their virtue and beneficence reach both the deities and the people. May Yin and Yang be harmonized and the four seasons proceed smoothly, so that the old and the young alike may enjoy lives of peace and well-being. Overwhelmed with trepidation, your faithful subject respectfully submits this memorial.

Ritual Instructions for the Sacrifice

The Ministry of Rites at the imperial residence … May blessings upon the imperial descendants continue without end, and may their virtue and beneficence reach both the deities and the people. May Yin and Yang be harmonized and the four seasons proceed smoothly, so that the old and the young alike may enjoy lives of peace and well-being. Overwhelmed with trepidation, your faithful subject respectfully submits this memorial.

Ritual Instructions for the Sacrifice

The official document states that the Ministry of Rites’ record bears the number “No. 52,” which has been verified as correct. The matter being handled is a sacrificial rite.

The offerings are arranged on two altars. Each altar has one sheep and one pig, three sets of fruits, and one bolt of ceremonial silk, in the prescribed white color. The funds for purchasing and preparing these offerings are drawn from official funds that do not come from confiscations or fines.

Six attendants assist with the ceremony. The guide leads the officiant to the washing place to wash his hands. The ritual attendant instructs the officiant to tuck his hu, a tablet held during court audiences or rites, into his belt. After washing, the attendant tells him to withdraw, then leads him to the appointed position. Music begins, and the officiant performs four bows. When the music stops, he presents the silk and performs the initial offering, the first presentation. At the spirit’s place, he tucks his hu into his belt. An attendant hands him the silk, then presents him with a jue, a ritual wine cup. After making the wine offering, the officiant takes out his hu. The ritual attendant leads him to the place for reading the invocation, where he kneels. After the invocation is read, the attendant tells him to bow down, then rise and stand. Next comes the second offering, which the attendants make on his behalf. The officiant then performs four bows. The invocation and ceremonial silk are burned, and he proceeds to the place where they are burned. The ceremony ends there.

The sacrifice is scheduled for a day chosen in the second month of spring and the second month of autumn.

Invocation:

On a day after the first day of the first month of a certain year, the emperor dispatched an envoy to offer a sacrifice to the Nine Heavens Golden Gate Illustrious Dao, Manifest Virtue, Great Immortal, Revealer of Efficacious Power, Universal Savior, Pure Subtlety, Mysterious Profundity, Empty Transcendence, Wondrous Response, Compassionate Beneficence, Protector of the State and Guardian of the People, True Lord of Great Grace; and to the Nine Heavens Jade Gate Proclaimer of Transformation, Supporter of the Teachings, High Immortal, Illustrious and Efficacious, Broadly Benevolent, Lofty and Clear, Vastly Tranquil, Profoundly Pure, Wondrously Responsive, Kind and Beneficent, Assistant to the State and Protector of the People, True Lord of Great Grace.

The invocation says: “The two divine beings received their offices in the Nine Heavens and manifest their power in the south, protecting the people and assisting the state. Your Dao is wondrous and your De profound; your achievements are lofty and your cultivation outstanding. Therefore, the court performs this sacrifice in accordance with the rites and offers it regularly each year. Now, as the second month of spring or autumn has arrived, we respectfully prepare sacrificial animals and wine and come to make this offering. We reverently invite you to partake.”

On the fourth day of the eighth month in the yiyou year of the Yongle era (1419), the court formally established the hereditary official responsible for ritual offerings to the temple. His duties were confined to sacrificial matters, and he took no part in other government business. Fang Wenzhao was the twelfth-generation descendant of Fang Jue, a donor to the ancestral temple. In the guisi year of the Yongle era (1413), he was first summoned to the Ministry of Rites to learn administrative work, having been identified as a capable person from among the tax-paying households. He was later appointed as the official responsible for ritual offerings.

Selecting Daoist priests to tend the incense

On the eleventh day of the seventh month in the twelfth year of the Yongle era (1414), Fang Bin, Minister of War, and Lin Guan, commander of the Embroidered Uniform Guard, conveyed the emperor’s order: Hong’en Lingji Palace in Fujian had too few Daoist priests, and too few people to tend its incense. The order directed Officer Zhou to go there and have the relevant officials select twelve honest and respectful Daoist priests to tend the incense at the palace. Each was to receive five dou of grain per month.

A verification document numbered “No. 76” by the Ministry of Rites—a credential used to confirm identities and transmit orders—listed the Daoist priests assigned to the palace:

Lin Shineng, Tu Zongju, Huang Zhikong, Jiang Ba, Hong Boda, Mao Haisheng, Chen Zhihu, Zeng Daosheng, Lin Zhifu, Zheng Wei, Wu Longxun, and Liu Wenshu.

The five households granted exemption from labor service and assigned to sweep and guard the palace were:

Wan Yun, Lin Fa, Lin Dexian, Zhan Ying, and Zheng Yong.

Sixteen more households were later added to the list of those responsible for guarding the palace:

Lin Zhen, Lin Shun, Lin Da, Lin Zheng, Lin Rong, Lin Fubao, Lin Shen, Sun Mei, Sun Zhulang, Ding Chendi, Jiang Meidi, Guo Dilang, Liu Yu, Chen Meidi, Zhao Yuan, and Bian Yuan.

A Ministry of Rites verification document numbered “Autumn Essential, No. 335” approved the exemption of these people and households from labor service.

Temple property

The fields and taxes under the name of Hong’en Jizu Palace are as follows.

There are six mu and nine fen of fields in total. The summer tax is twenty-nine cash; the autumn grain tax, including the regular grain and allowance for wastage, is three dou, nine sheng, and one ge.

Within the village there are four mu and nine fen of fields. For each mu, five sheng, four ge, and two shao of regular rice are levied. The summer tax is twenty-one cash; the autumn grain tax, including the regular grain and allowance for wastage, is two dou and eight sheng.

Behind the residence, within the enclosed fields, there is a total of one mu and six fen, divided as follows:

One plot, Field No. 3 under the character Xian, at Gongqianxiqian, covering two fen and seven li, with rent of one shi and one dou of grain.

One plot, Field No. 4 under the character Xian, in front of the Confucian Temple, covering seven fen, with rent of two shi and eight dou of grain.

One plot, Field No. 5 under the character Xian, in front of Gui Palace, covering six fen and three li, with rent of two shi and five dou of grain.

In the eastern enclosed fields of Peiyang, there are two mu and eight fen in total, divided as follows:

One plot, Field No. 6 under the character Jing, below Hong Road, covering one mu, three fen, and eight li, with rent of five shi, five dou, and two sheng of grain.

One plot, Field No. 1 under the character Xiao, beside the marker, covering two fen and two li, with rent of eight sheng and eight dou of grain.

One plot, Field No. 1 under the character Zhong, below Hong Road, covering one mu and two fen, with rent of four shi and eight dou of grain.

In the Chencang enclosure are three plots of Field No. 6 under the character Jing, beside Wenshu Nunnery. The allotted rent is one shi and five dou of grain.

There are two mu of garden land. For each mu, five sheng of regular rice are levied. The summer tax is eight cash; the autumn grain tax, including the regular grain and allowance for wastage, is one dou and seven ge.

In the Shihan enclosure, thirty lychee trees are planted at Yushan Palace Front. The regular grain tax is paid according to the rent calculated for them.

There are two mu of garden land. For each mu, five sheng of regular rice are levied. The summer tax is eight cash.

The grain rice due in autumn, including the regular grain tax and the allowance for wastage, totals one dou and seven ge.

Shiyan Enclosure (a place name for reclaimed fields).

Thirty lychee trees, at a place locally called “In Front of Yushan Palace,” occupying one mu and eight fen of garden land.

Kengli Enclosure.

Two lychee trees, behind the Ni family’s house, occupying one fen of garden land. This is the enclosure behind the residence.

Two lychee trees, behind Gui Palace, occupying one fen of garden land.

Hong’en Lingji Palace (name of a Daoist temple).

The fields and garden land together total two mu and six fen.

Eleven cash in tax payments are due in summer.

The grain rice due in autumn, including the regular grain tax and the allowance for wastage, totals one dou, four sheng, and one ge.

One mu and four fen of farmland. The regular grain tax is levied at five sheng, four ge, and two shao per mu.

Six cash in tax payments are due in summer.

The grain rice due in autumn, including the regular grain tax and the allowance for wastage, totals seven sheng and seven ge.

Chen Chong Enclosure. The farmland totals nine fen.

One plot of “Er” character, number 10, at a place locally called “In Front of the Divine Palace,” measured at three fen and nine li, with rent of exactly one shi and two dou of grain.

One plot of “Shang” character, number 9, at a place locally called “Daozhe Long,” measured at five fen and one li, with rent of exactly one shi and five dou of grain.

Guotang Enclosure.

One plot of “Heng” character, number 7, at a place locally called “In Front of the Divine Palace,” measured at five fen, with rent of exactly one shi and five dou of grain.

One mu and two fen of garden land.

Five cash in tax payments are due in summer.

The grain rice due in autumn, including the regular grain tax and the allowance for wastage, totals six sheng. A plot marked with the character “Qiu” (the original text here may use a character as a field-register designation), at a place locally called “In Front of the Divine Palace,” was measured at five fen, with rent of exactly one shi and five dou of grain.

One mu and two fen of garden land.

Five cash in tax payments are due in summer.

The grain rice due in autumn, including the regular grain tax and the allowance for wastage, totals six sheng and four ge.

Guotang Enclosure. Two plots of garden land, at a place locally called “Huangxi,” measured at one mu and two fen.

Qilongshan Lingji Traveling Palace (name of a Daoist temple).

Six mu, one fen, and eight li of farmland. The regular grain tax is levied at five sheng, four ge, and two shao per mu.

Twenty-seven cash in tax payments are due in summer.

The grain rice due in autumn, including the regular grain tax and the allowance for wastage, totals three dou, five sheng, and eight ge.

Qianyang Enclosure. The farmland totals two mu and five fen.

One plot of “Cun” character, number 2, at a place locally called “Qianyang,” measured at eight fen, with rent of exactly three shi, three dou, and two sheng of grain.

One plot of “Cun” character, number 3, at a place locally called “Fenchidou,” measured at five fen, with rent of exactly two shi of grain.

Field No. 4 under the character “Zheng”: one plot, at a place called Fenchidou. Its measured area is six fen and four ya, and its rent is two shi, six dou, and eight sheng of grain.

The fields surrounding the graveyard total three mu, six fen, and eight li.

Field No. 8 under the character “Hua”: twelve plots, at a place called Wengsheqian. Its measured area is six fen and four ya, and its rent is two shi, six dou, and eight sheng of grain.

The fields surrounding the graveyard total three mu, six fen, and eight li.

Field No. 8 under the character “Hua”: twelve plots, at a place called Wengsheqian. Its measured area is two mu, seven fen, and one li, and its rent is eight shi, one dou, and three sheng of grain.

Field No. 9 under the character “Hua”: three plots, at a place called Wengsheqian. Its measured area is nine fen and seven li, and its rent is two shi, nine dou, and one sheng of grain.