《徐仙翰藻》Vol. 5

May the present emperor live as long as Heaven. May he come to pay homage alongside the rulers of all nations, wearing the beaded crown of an emperor. May all the people of the realm acknowledge his rule and pledge their allegiance. In time, we shall also see the peoples of distant lands wearing the garments and attire of the Central Plains.

Petition for a Clay Image at Qingkou

I respectfully say that the two original halls are tall and imposing. They have long occupied the six sites of Aofeng and drawn the reverent gaze of people from every direction. Now a small shrine has been newly built at Qingkou, and some casually remark that it is low and crude. In truth, the deity’s powers are vast and its true form indestructible; it has merely taken on a likeness through the aid of clay. Words alone cannot make the matter clear, so let us each contribute two shares of money and discuss how to proceed. I imagine that people from the four directions differ in many ways, and that not everything need be done by the same means. Since you have already stepped forward, you should lend a hand. All who tend the incense are disciples; let us make no distinction between large and small households. This is just when the rice harvest is abundant, and I trust it will bring plenty and prosperity. These words may be plain, but I ask only that we bring to completion the good work of building the shrine and making the image.

Petition for Clothing

I respectfully say that Lord Lü is the people’s guardian. How could he fail to care for them? Clothing is part of a person’s appearance, and the divine image, too, should be dressed appropriately. My words may be plain, but I ask only that we bring this good work to completion.

Petition for Clothing

I respectfully say that Lord Lü is the people’s guardian. How could he fail to care for them? Clothing is part of a person’s appearance, and one’s attire should suit one’s standing. What is more, the Lingji Temple venerates a righteous deity; it is truly unfitting for the divine image to be dressed as shabbily as a knotted quail. Zixia once felt ashamed because his clothing did not accord with ritual propriety; beside a sage such as Confucius, our shame is all the greater. The robes and headwear have been in use for a long time. Why not replace them with new boots and a new hat? Since matters stand this way, there is no need to say that we are putting crown and shoes in the wrong order. When military affairs are pressing, there may be no time to attend to the sacrificial meat. A Diao Chan crown, too, can be fashioned from a helmet. To adapt to the circumstances of the time—what is wrong with that? I have some disciples who can discuss the matter with everyone. I ask you all to give generously and kindle a joyful spirit of giving. The various expenses are not easy to raise, and even a single coin is an offering. Every stitch and thread takes work; small contributions add up when everyone lends a hand. The five-colored garments display many hues, and may the merit of this offering bring blessings to all.

My ancestor of the Lü family wore a star crown and a vermilion Daoist robe. He offered memorials and worship to the Han deity, and received the favor of the Celestial Master (Tianshi). The Confucian robes worn today are unsuited to the customs of Yue. I would like to imitate the dress of the northern peoples, but fear it might look like a costume. I am ashamed that the old robe I wear has grown threadbare, and plan to make a brocade coverlet to hide its worn places. Why wait until winter to seek a fur coat? You may take this occasion to act. Though the garment has many holes, they may not all be mended at once; yet a thousand stitches and ten thousand threads take time and effort. You say that doing it again would cost little. Would making a few more this time really be a great expense? This was sent neither secretly by spirits nor down from Heaven. If it can please the gods and satisfy the people, it is worth doing.

Besides, this is the season when everyone is discussing the harvest. Why use up all the public grain? This is not a matter of blindly following others. We should put our robes and caps in order and make our appearance dignified. There can never be too much merit to cultivate, and our words and deeds should stand up to later scrutiny.

Memorial on Replacing the Perfected One’s Robes after They Were Stolen

I, of the Lü family, am a Perfected One, born into a house of lords and kings during the Five Dynasties. Through upright conduct I became a deity, and for a thousand years the people of my home district have made offerings to me. Now, for no reason, the village has lost its ceremonial robes and cap. This is because the poor, heedless of what is right, have caused a deity of deep virtue and prestige to lose its dignified appearance. They stripped the garments from the divine seat and stole the vessels used in offering incense. They dared commit wrongdoing in the dark, without fear or caution. They will surely repeat their offense and bring disaster upon themselves. Even if they say that no one knew in the dead of night, one day they will still meet with calamity.

All who take part in the temple rites should not allow the gods to suffer disgrace. Everyone should discuss together how to replace the garments, and not begrudge the necessary expense. May the wishes of the people be fulfilled and the old rites restored. Once the memorial is set down, its words will flow like clouds and water, and the matter will soon be accomplished. The deity’s presence is awe-inspiring and worthy of reverence; its appearance is a model for all, inviting people to gaze in admiration and remember it. A family that accumulates good deeds will surely receive blessings; a family that accumulates evil deeds will surely meet with calamity. Retribution for good and evil never errs.

End of Xu Xian Hanzhao, Volume Twelve

Xu Xian Hanzhao, Volume Thirteen

Letter to Lord of the Eastern Village

The spirit has manifested in visible form and expressed itself through this writing. I have nothing like Xiangling’s poetic gift for playing the zither; how would I dare imitate the tale of discussing the Yi in a tomb? I live in a house with a leaking roof and feel ashamed; like someone seated at the bottom of a well, my experience and understanding are limited. I know my own views are shallow and foolish, yet I have still written these words. Now that you have graciously agreed to assess them, I ask only that you not pass judgment on them as in the Spring and Autumn Annals.

The honorific title “Lingji” has been used for more than four hundred years and has endured a long time. Who could fully know the ninety-four manifestations of Master Tongzhen? Fame and profit may differ, but the worth of this writing should rightly be judged by public opinion.

Heaven does not begrudge the Great Dao, and Earth does not begrudge its treasures; thus the Yellow River brought forth the River Chart, and the Luo River brought forth the Luo Writing. From these, people came to understand the workings of spirits and to act upon the first signs of things. The sages did not speak lightly of the strange, and a gentleman must examine such matters by what is certain and beyond doubt. Some things cannot be seen or heard; they have neither sound nor smell. They are so vast that nothing can contain them, yet so minute that nothing can destroy them. The affairs of the world find their way through change. The principles of clear insight and uprightness depend on people, and by them good and ill fortune, regret, and distress can all be discerned.

The ancients transformed people, making them a harmonious and modest populace. Today, customs grow worse with each passing day. Where are the people who still speak of ritual, righteousness, integrity, and shame? This, too, concerns those who worry about the Dao. How could I be writing merely for the sake of writing? If something accords with principle, why seek others’ approval at every turn? After all, empty talk is no substitute for putting the Dao into practice. To make offerings to what is not a spirit and still worship it is flattery; sincerity toward others also means not deceiving oneself.

I respectfully admire you, honored sir. You can illuminate what is deep and hidden and investigate what is profound and difficult to understand. Your virtue and reputation rise like a sheer cliff a thousand fathoms high; your force is immense, and your writing could sweep away a thousand armies. I have long admired your talent, like that of Prince Teng, and so I have presumptuously asked you to revise the inscription for the Luochi Shrine. I fear that the figures described in it may pale as a result. Fortunately, you did not firmly refuse. Relying on your generosity as an elder, I have received from you verses as exquisite as “young wife, grandson.” The shrine has been renewed, and the inscription stone has gained luster from your eulogy. It can serve as a model for later generations and command the admiration of all quarters.

A letter cannot say all that words might express, and words cannot fully convey what is in the heart. I can only entrust this sentiment to you in brief. Your virtue is so great that you may be called a sage; your sagacity is such that you may be called a spirit. I will surely repay your kindness. Please correct and revise this work, and do not refuse my request. I respectfully submit this to you.

A Petition Written on Behalf of the Villagers to Elder Dongcun

The ancient temple has gathered dust for centuries—by my reckoning, four hundred years. The new stele bears 1,080 characters, engraved with a solemn, substantial air. Its inscription deserves to be recited and passed down, yet if it circulates only among the village schoolrooms, it will never travel far. Even a journey of a thousand li can be made; who could have imagined that we would be as hard to meet as the Shen and Shang stars, with several years slipping by? I did not expect to trouble you again today, as though words just spoken had to be raised once more.

I sent you a goose before, but not to ask you to write a “Goose Exchange” piece like Wang Xizhi. Now I have no sacrificial meat to offer, and cannot ask you to travel here by carriage as Confucius once did. Since I could not hear your wise counsel in person, I can only admire you from afar and seek out your learning. I revere your lofty virtue, and hope you will not forget an old friend from humble days.

I am grateful for the fine letter you sent; it showed no trace of disdain for my roughness. I am ashamed that my words are coarse and commonplace, and fear that, like mistaking purple for vermilion, they might tarnish your reputation for integrity. I offer this letter in gratitude; my remembrance of your kindness is kept in my heart.

I admire your outstanding talent and mastery of the workings of Heaven and Earth. Your learning spans Heaven and humanity, and your thoughts flow wide and free. You possess the depth of Han Yu of the Tang dynasty, and a vigorous elegance surpassing that of Sima Xiangru of the Han. Your reputation has long spread far and wide, and you have often received praise.

I, this old man from the mountains, did not come to collect a debt from you; even the mountain’s wood spirits, those legendary beings who dwell in the hills, do no more than compose poems. Since you took the trouble to send me a letter, I naturally feel gratitude for our old ties. You have treated me with such generosity—how could I forget?

I know that I am younger, with little understanding and an unopened mind. What I say is no more than talk of things vague and insubstantial; at the outset, I had no particular brilliance or talent. Thanks to your support and encouragement, I have already found shelter. I write this letter to set out, in brief, the thoughts I have turned over again and again. I presume to ask you to honor me with a visit by carriage, so that you might offer even the smallest comfort to my heartfelt hopes.

A Letter of Thanks to Elder Dongcun

Someone asked, “The King of Lingji—the king whose divine power protects and aids the world—has already written the account himself. Since that is so, why seek help from others so urgently? What is the purpose?”

The reply was, “Of all things between Heaven and Earth, none is more numinous than the dragon. It breathes in and out, transforms without limit, and its miraculous power is impossible to fathom. It relies on clouds and vapor to display its might. Without their aid, the dragon cannot exercise its wondrous powers. That is precisely why I now seek your help.” He then respectfully wrote a letter of thanks.

After entering the Hangu Pass, Zhang Lu had already died; Lord Ying held the office of chancellor, while Tao Zhugong withdrew from public life and disappeared. Fan Li may have used different names, but in inner character he was as worthy as Gao Yao and Kui. Qi, the ancestor of the Shang, is not known to have studied any particular books, yet this was the very teaching passed down from ancient times by Yao, Shun, Yu, and Tang. Whether in haste or in hardship and danger, one must hold fast to it. To be wholly focused and steadfast in uprightness is to pass the teaching on to later generations and establish moral guidance. Showing respect to elders and serving one’s ruler must also be done with due propriety; the deeper meaning of this is impossible to fathom fully, even after a thousand years. The matter of ninety-four transformations can be told to others. But as for what leaves no shadow and makes no sound, I dare not answer questions about ghosts and spirits.

To seek benefit through righteousness is not to imitate the likes of Zhi the Robber, the notorious bandit of legend. I know my own abilities are modest, yet I am always moved by deep concern. Though repeated questions may not elicit everything, even a few words are enough to grasp the principle. Why have you come? There is a reason for that, too.

When one woman remains chaste while the others are licentious, the licentious women mock the chaste one. When nine men wear their hair loose and only one wears a cap, the one in the cap feels ashamed, while those with loose hair seem to have the upper hand. Though the world may be like this, must people’s hearts all be the same? If one does not understand the way to create wealth described in the Great Learning, one will bring shame upon the Spring and Autumn Annals’ practice of recording events truthfully. In this age, who besides you could take on this responsibility?

Though a person cannot be equated with Heaven, one’s actions must take account of one’s words, and one’s words must take account of one’s actions. Respectfully speaking, Master Dongcun’s virtue encompasses both the hidden and the manifest, and his understanding runs through the unseen and the visible. His writing flows like clouds and mist, combining the strength of Liu Gongquan’s brushwork with the fullness of Yan Zhenqing’s. His learning is vast, and every chapter is imbued with the concerns and thought of the Duke of Zhou and Confucius. Reading his work makes one see that what one considers right today may reveal yesterday’s errors; he does not say one moment that A is right, then the next that B is wrong. With a single sentence, he can win everyone’s trust. Why, then, be bound by outward traces? This, too, is something subtle and hidden.

Lord Beishan had a son, and that son had a son.

Thank you, Lord Dongcun, for your fine composition, which has brought honor to the village shrine. I read it three times over and at once came to an understanding. As the saying goes, there is a gulf of thirty li between the insight of the wise and the unwise. To say that I could stand alongside Master Tongchuan would be far beyond what I dare claim. I will have this inscription placed beside the seat, so that those who come to this hall in later years may read it and call to mind its author—as when one sees a tiger’s fur and knows that it once roared in the mountain forest, striking terror into all the beasts.

Thank you for Lord Dongcun’s letter.

When you first came bearing your poems, I had met Shaoyi only once. Later, when you asked me to write this account, I saw you again and already felt that your bearing was extraordinary. I had hoped to greet you at the gate with a broom in hand, but could not do so. To hold the reins for you and accompany you on your travels would likewise be like seeing a tiger’s fur and knowing that it once roared in the mountain forest, striking terror into all the beasts.

I remember coming to visit you with my poems, when we met only briefly. Later, I was entrusted with writing this commemorative account, and now I have once again had the honor of seeing you. I am deeply impressed by your extraordinary bearing. I had hoped to greet you at your gate with a broom in hand, but the chance did not come; so I have come to pay my respects, as one might attend a carriage bearing a whip. “I look up to you as to a mountain” speaks of the depth of my admiration. You have remained constantly in my thoughts. I have long wished to meet you, the distinguished gentleman of Jingzhou, and now that wish has been fulfilled. Since I could not meet a worthy lord like Lord Lu, I can only say that it was Heaven’s will.

I offer my respect to the Vice Prefect, the honored elder of our native place. You are advanced in years and rich in virtue, with the moral character of Shao Yong, and you enjoy the unseen protection of the spirits. You are deeply versed in the Classics and upright in conduct, possessing the bearing of a descendant of the Duke of Zhou. You are wealthy, yet also make the state prosperous; the achievements of the ancients Yan Ying and Guan Zhong were no greater. Your learning and ability far surpass those of ordinary people, while fame and office are merely incidental. You already enjoy the ease of life in East Village; what harm is there in occasionally visiting other places for pleasure?

I bow respectfully before you, grateful that today I have earned your regard. The commemorative account you wrote for the shrine is profound and elegant in its conception—how could its worth be measured by a thousand words alone? The people pass it from mouth to mouth in ceaseless praise; no one knows how many years it has been in circulation. Every word springs from your heart. Your essay on the complete horse is no ordinary piece of writing polished for the page. My talent and learning are meager, and I can scarcely comprehend the force of your support and praise. Yet the spirits respond, and sincere hearts commune; the village shrine, too, is thereby brought to honor. A gentleman treats others with generosity. Though the gift you bestowed was not costly, it was perfectly fitting, and your affection traveled a thousand miles, light as a goose feather.

I have presumptuously sent a pair of carp, a token for a letter, to convey my sentiments. Your kindness is precious, worth a thousand in gold, so I offer a white goose in return. I am ashamed that this writing is so rough, yet I still hope you will graciously keep it. I respectfully ask Ink Master, the scribe, to write it out, and the archivist in charge of the records to review it. With respect, I submit this letter.

A Reply of Thanks from a Villager to the Gentleman of East Village

Han Zihua became well known because Han Chiguo praised him. This was the honor accorded to a scholar-official entrusted with managing documents. If Xie Lingyun had not dreamed of his younger cousin Xie Huilian, how could he have composed such fine lines as “Spring grass grows by the pond”? With such an elder brother, there must be such a younger brother. To honor the man is also to honor his spirit. You have once again esteemed my abilities and knowledge, and graciously deigned to look after me, your junior. I have always been mindful of your modest virtue and would never dare forget your kindness.

Everyone says that the authority to assess talent and assign duties, formally held by your elder brother, in fact rests in your hands. I came to seek your support three years ago, feeling as insignificant as one among ten great fish. Though the gifts I brought were meager, your words carried great weight. You generously lent me a thousand gold pieces and recommended me with kind words. I remain deeply grateful.

For now, I am settled in my native village, withdrawn among the hills and forests. Though poor, I believe I can still keep to myself in peace. Wherever I go, I have never casually sent in a calling card to seek an audience. I have long benefited from your kindness, as abundant as a river, truly because we are kin. Beyond that, I ask nothing; if I lost this bond, I would not know what to do.

I admire your distinguished family, exceptional talent, generous spirit, and grand style of writing. I am deeply ashamed that my own origins are humble: I can scarcely enter the gates of a great household, let alone welcome you with a four-horse carriage. I respectfully send this short letter to express my regard, yet I am also ashamed that I cannot offer you a substantial gift of money. In my present straitened circumstances, you have helped me in many ways. I had long heard of your reputation as Commandant of the Army. The temple has been restored to splendid condition thanks entirely to your efforts, like those of Prefect Yu. Now that my wish has come to pass, I will briefly set out these sentiments one by one.

Letter of thanks to Chief Steward Zhang.

I venture to offer these words: A brilliant address at court can earn a place in the annals for a thousand generations; strategies devised behind the scenes can bring a noble title and a fief. Though the worthy have passed away, their example remains as vivid as if they stood before us, and generations prosper because of it. I have taken the liberty of submitting my calling card, hoping first to pay my respects at your residence. I am grateful that you have graciously deigned to hear the songs and opinions of the people.

I deeply admire you, the honorable commissioner in charge. Your bearing is upright and expansive, and your nature compassionate and benevolent. You govern the people with the care of a parent and decide cases with supernatural insight. Wrongs are righted, and prisoners no longer languish in overcrowded jails. Your benevolent rule is cherished by the people like the sweet-gum tree. Your record of clean and impartial governance stands above all others in the seven prefectures of southern Fujian; your outstanding presence draws every gaze like the Northern Dipper. Your learning is vast and your literary talent exceptional: when you write, it is as if you hold creation itself in your hand, and your words bring wind and clouds to the page. I had long heard of your renowned talent in office, and now I am delighted to attend this gathering of scholars from across the realm. Your exquisite calligraphy can stand beside that of Cui and Du, whose work is still praised to this day; in comparison with Ouyang Xun and Yu Shinan, it is in no way inferior. The gate tower of this hundred-mile city is magnificent, and its thousand-year-old ornamental pillar shines anew. How splendid and delightful—truly worthy of admiration.

I am but a boy from Huxiang, a poor villager from a remote household. I have long hoped to behold your elegant presence, and have already received your kindness in abundance, like a great river. In Jishan Ward there once stood a rain-prayer official whose repeated supplications were answered; he was known as “Numinous Deliverance.” The characters on the temple plaque are as large as a measuring vessel and written to stand out clearly. The people speak of them everywhere, grateful for this benevolence; all the more should that kindness be praised. This will be a splendid deed remembered for generations. Who would dare call it an ordinary matter? As for preparing a modest gift, such empty formality can hardly express my respect. May Heaven protect you and the spirits support you, adding to your blessings and granting comfort to my sincere prayers. I have written in haste and am ashamed of my shortcomings; with utmost sincerity, I offer my thanks.

Petition to Cheng, the Surveillance Commissioner, asking him to inscribe the temple plaque

(“Surveillance Commissioner” is a title for an inspecting official.) While making your rounds of the eight prefectures, you were pleased to receive this token of a request … A modest gift is merely empty formality; how could it express my respect? May Heaven protect you and the spirits support you, granting you still greater blessings and fulfilling my prayers. I have written in haste and feel deeply ashamed. I offer my sincere thanks.

We respectfully ask that you travel in state through the Eight Prefectures, lending a blessed radiance to this region, and, in your capacity as an official of the Censorate, allow us all to share in Heaven’s protection. We will keep this kindness in our hearts, remain deeply grateful, and never dare forget it for the rest of our lives.

With due respect, Your Excellency, the Censorial Commissioner for Administrative Rectification and Honesty, are an outstanding talent rarely seen in this age and a man of virtue able to bring relief to the world and peace to the people. Your nature is generous and sincere, and you conduct yourself with care. The fine reputation of your family, long known in Chengdu for producing upright officials, has already spread throughout the region. Your heart is upright and your intentions sincere; you personally received the learning of the Way from Master Yichuan. The eminent households of crimson and purple robes have always taken pride in their clean family traditions and passed their house rules down to their descendants. You esteem the scholarly traditions of the Guanzhong and Luoyang regions, and have become a model of ritual and righteousness in the Oumin region. Your calligraphy stands unrivaled across past and present, its strokes sweeping through the field like a battle array routing a thousand foes. What are the Lu, Luo, Wang, and Yang schools by comparison? The Ou, Yu, Chu, and Xue schools, too, cannot reach your level. Your brilliance is indeed radiant, and the respect we express is truly from the heart.

I am merely a humble registered commoner from the fields, a lowly scholar with narrow understanding, dull-witted and attached to worldly things. Yet I presume to ask for your indulgence and boldly request that you inscribe a plaque for a Daoist temple. There is an ancient Lingji Temple in Jishanli, a place the local people jointly honor and rely upon. In the past, it has also answered prayers during droughts and floods. We humbly ask you to grant us three characters for its plaque, knowing that your calligraphy is worth a thousand pieces of gold. If you would write them soon, our joy and gratitude would know no bounds.

Your Excellency comes from a distinguished family. How could I presume to send another letter seeking your favor? My understanding is shallow, like peering at the sky from the bottom of a well; I am like a child learning divination, asking again and again without grasping its principles. I hope you will understand my situation and forgive any inadequacy in my words. I respectfully submit this request.

“Petition on Behalf of the Villagers Asking Chen Daoxing to Inscribe a Plaque for Lingji Temple”: a petition written on behalf of local residents, asking Chen Daoxing to inscribe a plaque for Lingji Temple.

Lingji Palace is an excellent sacred place for Daoist cultivation and ritual, with incense offerings continuing for a thousand years. Qingbu City is rich in talent, and distinguished people have emerged there in every generation. I hope that those who share my aspirations will join me in bringing greater honor to Lingji Palace. The palace’s honorific titles hang high above its two gates, and its fame has spread far and wide. In writing that carries on the ancient tradition and instructs the people of today, even the scholars Wang, Yang, Lu, and Luo could scarcely surpass it. And as for attaining the Dao and becoming a perfected immortal, can the teachings of such immortals as Zheng, Qiao, Wo, and Quan be heard here as well? We are resolved to carry out Heaven’s work of transformation and have sworn to relieve all beings and bring benefit to the people. The divine powers manifest in compassion, and their merit is beyond measure.

The spring sacrificial rites still preserve the old observances, but at times no one is available to oversee the daily practice of burning incense. As a result, matters have been delayed again and again, and we have not been able to find a suitable person. Who is willing to consult with me and join in bringing this undertaking, which benefits everyone, to completion? We should take goodness as our guide. Since you, sir, are united with others in keeping the precepts and cultivating the Way, everyone earnestly asks you to preside over this matter. My request is not a private favor or an act of partiality. If you would be so gracious as to come, the palace gates themselves would gain in splendor.

Another letter

Turning iron into gold depends deeply on the power of refining and smelting; casting a brick to attract jade has, in this case, won the good fortune of your splendid parallel prose. Yesterday I completed the memorial, respectfully selected the date and hour, and tidied my humble dwelling as I awaited your sacred presence and the honor of your visit. When the time comes, incense and flowers will be prepared to welcome you to your seat.

The thousand-year-old huabiao pillar seems to greet the immortal returning on a lone crane; the ten-thousand-year-old sacred site stands proudly in the ancient land of the Six Ao. People from all directions look toward this place, and everyone joins in maintaining it. Whose strength has made it possible to build and sustain this sacred site? From beginning to end, it has depended both on my own resolve and on the resolve of the people of the region. I worry only that this place is secluded and remote, and may be difficult to inhabit for long, so I have come sincerely to invite you. Such thoughtful hospitality is said by all to be worth a thousand pieces of gold, as fine as the water of Meihua; bringing a good undertaking to completion is worth more than the wealth of a rich man with a hundred thousand strings of cash.

I respectfully invite the eminent Daoist Tang Zongwan to preside over the founding assembly.

Your learning is vast and your cultivation of the Dao profound. You understand the subtle and mysterious principles, and can cultivate with a mind of emptiness, stillness, and Wuwei (non-action). You also observe the rules of purification and abstention with scrupulous care, and do all you can to support the religious community. I have always believed that a person’s trustworthiness is judged by their character. In the world today, who besides you could bear this responsibility?

We now intend to hold a Pudu rite of universal salvation for the people of Lingji Palace, a Daoist ritual to deliver the souls of the dead. It will begin on the fifteenth day of the seventh month and last ten days: first, three days of purification and abstention, followed by nine days of ritual services. The outer ritual ground will stage the teaching rites, while at the inner altar the Scripture for Deliverance (Duren Jing) will be recited. We humbly ask you to preside over the covenant vows and conduct the liturgy (Keyi). If the souls of the dead in the netherworld can be delivered, your presence will also bring luster to the rite.

We admire your discernment, and only presume to trouble you with this request. We know our dwelling is remote and humble, and that we are juniors of limited understanding. Though we may have little chance to hear the Great Dao, the worthy are always glad to help others do good. If you are willing to join us, we will sweep the couch and welcome you. The journey is long; even if you travel sixty li, we will prepare incense and gifts and come to pay our respects. The people of our village all take refuge in you. Since we are united in making this request, surely you will not turn us away.

Petition on behalf of the villagers inviting someone to serve as chief lecturer

We have long admired your noble character. Recently, we were fortunate to hear your subtle teachings. We presume to call at your alchemical chamber, your dwelling as a practitioner of the Dao, and humbly ask you to accept the villagers’ invitation to serve as chief lecturer, the person who expounds the scriptures and assists in conducting the rites.

I have admired your noble bearing for a long time. Recently, I was fortunate to join a discussion of the mysteries of Daoist teaching, and took the liberty of calling at your residence for instruction in alchemical practice. You received me with such humility and kindness, and even gave me your attention. Since we parted, I have never forgotten your friendship.

Lingji Palace is now preparing to hold a Zhaijiao purification ritual, and I have this chance to write and tell you of it. I especially invite you to honor us by coming in your carriage. Whenever formal documents and proclamations need to be written, everyone recommends you. Who today has greater virtue and learning than you? If you would make the rites of purification your own practice, so that our spirits might join with the immortals and receive their protection, how deeply grateful we would be. You are a pillar of great talent and should not be relegated to filling gaps between beams and posts. Your capacity is like the rivers and seas, which take in even the waters of canals and marshes. If you would honor the altar with your presence, I will await you there with a broom in hand.

An Invitation Presented to Yue Shan, Who Serves the Shrine

My ability to respond to changing circumstances and help living beings is still limited, and I have yet to open a way of expedient teaching. Now I clear away the weeds and investigate the mysteries, hoping to glimpse the wonders of true emptiness. I am grateful for your regard. I have long wanted to present my card and pay you a visit, but have never found the opportunity. The road through the Western Gorge is so distant that I can only gaze toward the northern mountains as if through clouds, admiring you from afar. Now that a message has suddenly arrived, how could I fail to do all I can to serve? The realm of the spirits is beyond thought; I, your humble junior, will do my utmost to respond.

Without Chan Master Chonggui’s instruction in the precepts, how could I display the supernatural powers of the layman Pang? The record for the Pavilion of Great Compassion has been completed, and I have dared to reveal a little of the demeanor of the layman Dongpo. The monastery at Caoxi is no small place; why should we not speak of the Chan teaching of the Sixth Patriarch? Why has the monk Chonglin come here? I trust that the old master of the stone path will not abandon me. I fear that something precious may have been lost, and still hope you will take up your jade axe and refine it. If you would accept this piece of writing as a garment worn in prostration, then an old case will have been brought forward and recorded in this surviving draft. I offer only a gourd arranged on the table, together with a piece of thin silk, as a modest substitute for Huzhou purple bamboo tea. May you open wide your Dharma eye and give a little thought to my personal request. I will say no more.

A Congratulatory Address on the Appointment at Lushan

In the past, during the Guangshun era, the patriarch went to pay his respects at the stone in the Jade Rites Court. In the Xiantong era, the Chan monastery was also granted an imperial plaque inscribed in gold, bringing it great honor. The achievements of those who came before have already brought the monastery renown; surely it can now recover its former prosperity.

I respectfully say that Chan Master Bailu allowed all beings to be nourished by the Buddha’s teaching, and his compassionate name spread throughout the mountain cliffs. He was a virtuous senior monk, endowed with the marks of blessed virtue. Now, by the Emperor’s generous favor, he has respectfully received an imperial summons and appointment. As he climbed to the summit, it was as though he had ascended into the clouds of ten thousand years, while the crowd cried, “Long live the Emperor!” The grand monastery, too, added luster to the blessed land of the Three Mountains. His reputation was so great that he could drive off the mountain fox spirits with a shout. He was also delighted to find two deer before the hall; the monastery was kept pure and orderly, bringing honor to the surrounding community.

I know myself to be modest and ordinary, without talent. Yet I have known you for a long time, and venture, through the subtle principles of mystery and emptiness, to appreciate respectfully the wondrous spiritual powers of the Chan school. Though your name is inscribed on the pagoda and your writings preserved among its records, after shaving your head and entering monastic life you must still make progress with every step; the strength of your practice can surpass that of ordinary people. How could our bond through the Buddha’s teaching be a matter of chance? The monastery will naturally flourish. I have come now to offer my congratulations, and pray that you will not withhold your compassion. Since I have been blessed by your gracious arrival, as if borne here on an elephant, may the auspicious blue duck appear as a sacred omen. A shrine that has stood for a thousand years should rightly receive the seal of the Buddha’s teaching, and a single stick of incense should be offered with palms joined. Though the writing I have composed is brief, my resolve to take refuge is deep and enduring. I respectfully offer this verse:

“Seated atop the lofty summit of Rain Rock,

Your spiritual powers are vast and boundless.

Gladly I receive your sovereign’s deep favor;

Your fame rises high above the peak of Ten Thousand Years.”

Petition on Behalf of Gu Zhou Shenggong

The preface says: Zhou Shenggong is an outstanding figure in our native district. As the saying goes, “Men of letters are often ill-fated”—how true it is. Parallel prose calls for paired lines of four and six characters. If one seeks assistance, this is beyond what I, a person long familiar with the ways of the world and somewhat experienced, can provide. I can only offer a little money in thanks.

Forests and mountains, rivers and streams, valleys and hills are all regarded as places where spirits dwell. Sacrifices to famous mountains and great rivers, in particular, are strictly regulated by the ritual canons. Medical texts have long warned that when Yin-Yang, wind and rain, light and darkness depart from their proper measure, people should guard against the illnesses that may follow.

I am ashamed that I lack the efficacy of mountain deities, yet have instead drawn the reproach that a river god is causing trouble. I have no words to defend myself and do not know how to explain my fault. I should find out what has truly brought this about, so I will not be misled by talk of fortune and misfortune. The tortoise divination has not rejected me; I simply cast the lots according to my first inquiry. A horse cannot speak, so how would I dare take the words “it says, ‘auspicious’” carved upon it as a divine pronouncement? The yellow bear that appeared in a dream may have arisen from anxious thought; the red snake that showed itself may not have been a trustworthy apparition. Such phenomena may all result from excessive mental strain, ultimately wearing a person down and even rubbing calluses onto hands and feet.

The illness has long been aggravated by frost, dew, and cold; what I have suffered, too, is an unexpected calamity. When the moon moves through the Dipper and Ox mansions, whose fault is that? Perhaps it is Heaven’s decree—what can be done? I often hear that Confucius did not speak of strange occurrences. Yet now I have no choice but to respectfully present my calling card and seek treatment. I deeply feel that I am as ignorant as the Wooden Hermit. Only at forty-nine have I begun to understand the lesson of Qu Boyu, the ancient man renowned for correcting his faults. Though the body has twelve thousand pulse channels, I had never even heard the name of Wang Shuhe, the ancient physician.

I want to bring people on the brink of death back from a narrow escape, so I have studied the Seven Exterior and Eight Interior pulse diagnoses of Yongming. Even if I try a hundred medicines, I can only hope that one of them may happen to work. Yet if even one person fails to receive a cure, people will say it is the physician’s fault. Why keep turning the words over and repeating them? Heaven and Earth have their own vast and profound principles. Yue people prize satire, while Chu people revere spirits; should one not adapt to local customs? Wei and Qi each have their own people and affairs—why would they need someone else to guide and assist them? Since I no longer repeat the same mistake, perhaps I can still make a tentative attempt. I take Mo-suo pills regularly, but who has ever read the Secret Instructions for Harmonized Preparations, the verses on compounding medicines?

Your letter in parallel prose is indeed excellent. Repeated divination has revealed much of your true feelings. Your illness seems likely to improve, though words cannot fully describe it. You have prayed about this for a long time; what more can I say now? Since you have entrusted me with this so earnestly, I can hardly refuse.

What I said came true like the predictions of a man with a broken arm who could foresee the course of illness. But how could that prevent me from treating others with the benevolence of Yang Shuzi? The occasional fault of someone close does not tarnish Lou Shide’s reputation. You have written repeatedly to express your regard, and I have answered your requests many times; I feel deeply ashamed. Even amid adversity, a gentleman need not put on the airs of a petty man. “I will not return until I have been made a marquis”—that is Heaven’s will. What could Boliǎo do about fate? Those of great renown often meet with hardship and upheaval, while shadowy spirits often wreak havoc after a long illness. What fault did the crane commit to be…? When will the phoenix be tempered? Even a lame turtle can still make its way for a while, and a hen lying on its nest may yet find the strength to rise again. I only fear being mocked for washing my feet and losing my belongings, and then accused of taking advantage of another’s plight and adding insult to injury.

Since I have heard your earnest request and know you are about to visit, my heart is full of joy. Repay resentment with virtue; do not let having been struck make you resentful. Study diligently and cultivate your character, and I hope you will not forget the principles you followed before. To grieve over another’s sorrow and rejoice in another’s happiness is, Confucius and Mencius themselves said, difficult to achieve. To regard another’s drowning as one’s own, and another’s hunger as one’s own, was the vow made by Yu the Great and Hou Ji. One who is skilled at aiding all things abandons no one. Speak with those who are worth speaking with, and do not utter carelessly what is better left unsaid. If you wish to obtain a six-foot cane, you must first prepare mugwort that has been aged for three years: in other words, you must plan ahead. This letter conveys my feelings in brief, though I still fear it falls short in courtesy. I would gladly put my shoes on backward and come out to greet you; I only hope you will ask after me briefly when you alight from your carriage. You have whipped your horse in thanks and come on foot—what is there to hesitate about?

“Young marriage: the opening statement mentions the Whitewater Bridge, Liang Pinyou, and entering Huang.” The phrase refers to an introductory text concerning a marriage arranged in childhood, which mentions the Whitewater Bridge, Liang Pinyou, and entering Huang.

The two families discussed a marriage alliance, and by good fortune the children are close in age, like fish swimming together in a school. The two generations are now joined as in-laws, as harmonious as phoenixes singing together—a fortunate match. The families have long been friends, and now that old bond is strengthened by a lasting new one. We take the green mountains as our pledge and the clear waters as our witness in expressing our wish for this marriage. Now that fate has brought it about, we are filled with joy. Moreover, our granddaughter is modest and virtuous, carrying on the good example of her forebears; our grandson has cultivated his mind through poetry and the classics, though he has not yet taken up the brush to write. Since our families are now joined, there is no harm in letting the children meet soon. Everyone says she will be a worthy helpmate to the Huang family and a good daughter-in-law to the Liang family. When the proper time comes, the wedding may be held, and she will undertake the duties of “ping and fan”—offerings for ancestral rites, by extension the woman’s role in overseeing the family’s sacrifices—and fulfill her responsibilities. Ceremony is best when simple, so we respectfully send hazelnuts and chestnuts as betrothal gifts. Though the gifts are modest, we have listed them in the letter and send them with it. We respectfully ask the elders to look upon this matter with kindness.

Text for Raising the Ridgepole

Three mountains encircle and converge here, and people vie to say that this is a blessed land of peace and prosperity. For generations, this family has been known for its moral conduct and reverence. Now, taking up the responsibility of the ancestral hall, it has built this house. Both the tortoise divination and the yarrow-stalk divination brought auspicious signs; the people’s fondness for crows and for fruit, too, foretold good fortune for the new dwelling. With this text, I respectfully offer congratulations to so-and-so: he has inherited the family estate and is well versed in ritual, music, poetry, and the classics. His writing is outstanding, and in his heart he has the plans and designs needed to build a house. This undertaking has been accomplished through the efforts of one family, and it is a joy to see the family’s prosperity flourish. The family’s blessings extend across the region, bringing it honor. May this house, renewed in a single day, remain strong and splendid for ten thousand years.

I am ashamed of my limited skill and have no brilliant plan; I can only make arrangements according to what is needed. How could I claim to wield the axe and saw or shoulder the great responsibility of construction? May he, amid abundant wealth, possess the ability of Fan Li; and may he don colorful clothes in the hall, following the example of Lao Laizi—who, the story goes, wore bright clothes in old age to amuse his parents—and take joy in filial devotion. I venture to offer the sparrows’ and swallows’ wishes for the new house, and to try climbing its rainbow-like, lofty ridgepole.

The poem says:

A man of writing talent like you is also willing to devote care to planning and arranging the construction.

With the great house complete, many people can find shelter beneath its wide roof; and in the courtyard, it is a joy to see three new locust trees, symbols of a flourishing family and descendants who will attain distinction.

Volume Fourteen mainly contains congratulatory couplets hung from the beams and pillars of temples and from lantern displays. Most pray for peace in the state, longevity for the emperor, favorable weather, and abundant harvests, while also expressing reverence for the protection bestowed by the gods and Buddhas.

The couplets in this temple wish the emperor ten thousand years of life and pray that Daoist methods protect China forever. They ask the deities to bless the state with benevolence and virtue, and wish the dynasty enduring prosperity and peace in every direction. After a time of change, they express the hope that its former grandeur and order will be restored. They also convey the hope that hardship will give way to good fortune, and that people’s shared wishes will be fulfilled.

The couplets in Dingguang Hall praise the boundless compassion of Buddhist teachings, reaching throughout the three thousand great thousand worlds—a Buddhist expression for the vastness of the cosmos. They also pray that the spirits extend their protection widely and that the temple remain secure for generations.

The couplets in the Rain-Praying King Temple wish the emperor limitless longevity and pray that the Rain-Praying King, a deity who presides over rain prayers and protects against adverse weather, will manifest his power and bring timely rain and favorable conditions.

The congratulatory lantern couplets wish the emperor long life and the state peace and stability. They celebrate roads open throughout the realm and the unification of vehicle tracks and written characters. The appearance of the Southern Pole Old Man Star, traditionally an auspicious sign of longevity, is hailed as a good omen; the manifestation of divine light is praised for adding splendor to the Eastern Fengshan ceremony. The couplets also praise the emperor for establishing laws and institutions that bring order to the seasons and the cosmos, allowing the people to thrive and the grain harvests to flourish. They depict the realm as one family, its borders secure, the imperial capital magnificent, and the four seas at peace, with people of honest customs and abundant harvests.

The section “The Golden Palace’s Longevity Celebration” takes the “Golden Palace,” a heavenly court or abode of the immortals, as its theme. It praises an incarnation said to possess eighty-two distinctive physical marks and to bear the same name. It then offers a jade cup in celebration of longevity and wishes the prosperous fortunes of the state to endure for sixteen thousand years.

Longevity Celebration in the Golden Palace

In the Golden Palace, the residence of the Celestial Emperor, there is an emanation that has appeared eighty-two times, always under the same name. Raise a jade cup and wish it a happy birthday: may it live for sixteen thousand years, with every year as long as spring and autumn.

Penglai, the legendary immortal isle in the sea, is always a gathering place for immortals, whose names are recorded on the Cinnabar Terrace. The Old Man of the South Pole appears, his starlight joined to the stars of the Eastern Well.

Longevity Celebration in the Jade Palace

The fifteenth day of the seventh lunar month, the Zhongyuan Festival, coincides with a grand birthday celebration. Offer a golden cup in honor of the occasion. With favorable weather and peace throughout the land, all is auspicious and serene.

Heaven gave birth to a worthy minister who would aid the ruler. The birthday falls one day before that of Duke Lai, the Northern Song statesman Kou Zhun, who was enfeoffed as Duke of Lai. Cheers resound like thunder, as people follow Zhuangzi’s example in wishing someone a life of eight thousand years.

Five-colored auspicious clouds appear as a propitious sign. Harvests are abundant year after year, and all celebrate an age of peace and prosperity.

The clouds and mist part around the Jade Palace, making the celestial realm seem close at hand. The Milky Way reflects the moon’s clear light.

In heaven, a vermilion phoenix script is bestowed as an honor; on earth, mountains rise high like giant sea turtles.

Hall of Kinship and Harmony

The ritual vessels, baskets and dishes, are all in place, following the rites of the Zhou dynasty; the system of robes and caps revives the dignity of the Han dynasty.

Noble character and an honored name are as pure as the bright sun. The hall is filled with harmony, like the warmth of spring.

Literary works endure through the ages; a life’s purpose lies in loyalty and filial devotion.

A name shines alongside the sun and moon, and moral principles are as weighty as lofty mountains.

Hall of Kinship and Harmony

The ritual vessels, baskets and dishes, are all in place, following the rites of the Zhou dynasty; the system of robes and caps revives the dignity of the Han dynasty.

Noble character and an honored name are as pure as the bright sun. The hall is filled with harmony, like the warmth of spring.

Literary works endure through the ages; a life’s purpose lies in loyalty and filial devotion.

A name shines alongside the sun and moon, and moral principles are as weighty as hills and mountains.

The numinous chun tree stays green and ageless, while the cinnabar osmanthus delights with its fragrance.

Hall of the Bestower of Children

The immortal ladies go together to feast at the Jade Pool, the legendary abode of the Queen Mother of the West. Men should know the Jade Tablet Book, a legendary scripture of the immortals.

A thousand-year-old immortal peach from the Mysterious Garden is offered as an auspicious gift; the osmanthus trees of Mount Yan, passed down through generations, bring an honored name.

Trees cast their shade across the hometown, and the village community lives in harmony. Orchids and angelica flourish, filling the courtyard.

The family’s inherited enterprise continues through the generations, and its sons are full of lofty ambition.

Lantern Couplets for the Lantern Festival

Heaven opens an auspicious almanac. May the nation and its people endure for thousands upon thousands of years. The earth embraces Turtle Peak, while lantern-lit towers shine over the Lantern Festival.

Lanterns blaze on the night of the festival, and guests stream among the passing carriages and horses. A mountain of lanterns is assembled in the shape of Turtle Mountain, creating the South’s most splendid scene.

Countless lotus lanterns illuminate the towers; the night moon and lantern shadows shine together. Rice is inexpensive, spring breezes soothe the village, and everyone lives in comfort.

The Three Isles of Penglai are the home of immortals, and the towers seem especially grand on the night of the Lantern Festival.

At the time of the Lantern Festival, lights blaze brilliantly and carriages and horses stream past without end. Three thousand guests gather together. Lanterns adorn a mountain shaped like a giant sea turtle, and an air of wealth and splendor seems to gather at the highest peak in the southeast.

Thousands upon thousands of lotus lanterns illuminate the towers and pavilions, while the night moon and the glow of the lamps shine together. The harvest is abundant, with a peck of rice selling for only three coins. Spring brings harmony and joy to the villages, and people live in gladness.

The three islands of Penglai are where the immortals dwell, their towers and pavilions soaring in grandeur. The two stars of the Eastern Wall, which govern books and literary fortune, symbolize a treasury of writings; even the space between the Milky Way’s stars seems filled with literary splendor.

The ceremonial images and bearing in the ancestral temple are solemn and dignified, and the rites performed over four hundred years follow a strict order. In early spring, when all things are in harmony, people gather for feasts and celebration on the night of the Lantern Festival.

Golden names and titles are inscribed on the banners of Ri Ying. The clouds and mist part, the gates of heaven swing open, and the luminous mark of the jade-like brow hair shines forth.

For a thousand years, the temple has preserved its ancient rites. The court issues a title of eight characters and honors the temple with a golden edict.

Lantern Couplets

The Perfected Lord, having received a Daoist register, wishes the emperor limitless longevity, enduring as long as Heaven and Earth. The Celestial Master tradition has been revered and transmitted for generations, shining ever bright like the sun and moon.

The enlightened sovereign ushers in an age of peace, with longevity like the Southern Mountain and blessings as vast as the Eastern Sea. The immortal way preserves good fortune forever: one’s name is entered on the Cinnabar Terrace, among the registers of the immortals, and one dwells on Red Citadel, the fabled immortal mountain.

The twin gates of the jade palace rise high, seeming only a few feet from Heaven. One may ascend the ladder of clouds with effortless steps. A golden edict arrives from the sun’s edge, conferring an honored title.

Gazing up at the stars, one fasts and bathes before serving the Supreme Emperor, keeping one’s heart wholly devoted. The spirits are wise and upright, and so receive the offerings and reverence of the people.

An edict sealed with purple clay confers a new title, proclaiming the spirits’ radiance. A net is fashioned from blue cloth and arranged according to an ancient prophecy; the figures and decorations are splendid.

Universal Salvation Jiao

The present emperor’s reign extends through the ages, and the state stands secure as a rock. The Celestial Worthy of Primordial Beginning, one of Daoism’s highest deities, expounds the scriptures ten times, and a precious pearl shines forth.

Mount Tai rises in majesty, revered by all the Four Sacred Peaks. After a day of purification, prayers are offered to the Great Luo Heaven, the highest celestial realm in Daoism, seeking to save all beings throughout the Three Realms.

The divine capital lies eighteen thousand li away, and the states of the four quarters come to pay homage. The seventy-two divine offices of Mount Tai enable living beings to receive salvation.

A single yellow cloud gathers in the spirit’s abode, while three thousand drops of sweet dew descend to the gate of salvation.

May the enlightened sovereign live as long as Heaven and endure through the ages, abiding between Heaven and Earth. Laozi takes the Dao as his foundation and wishes that the sun and moon shine forever over the four quarters.

The lantern couplets for lonely souls—departed spirits with no one to make offerings to them and nowhere to turn—read: “In the East, the wondrous Palace of Majestic Purity manifests throughout the ten directions, revealing auspicious signs of light. In the Western Kingdom, Miro, the Great Brahma, vows to save all living beings.”

After purification and bathing, serve the Lord of Heaven with undivided attention; do not let your mind wander. Once the departed have been rescued through ritual, they may proceed directly to the Southern Palace and cultivate the wondrous Dao.

Jade Capital Mountain rises high, just five feet from Heaven, reaching straight to the Mysterious Metropolis, the celestial capital of the immortals in Daoist belief. Worlds as numerous as the sands of the Ganges fill the great cosmos, all traveling together on the wondrous Dao.

The Great Luo Heaven, the Daoist celestial realm, is vast and lofty, above the Three Realms, wreathed in the Nine Qi. Mount Tai towers majestically, honored above the Four Sacred Peaks, as the gods come to pay homage.

A pearl no larger than a grain of millet shines brightly enough to illuminate the ten directions. The scriptures in a few cases of jade book-boxes can bring universal deliverance to millions upon millions of ancestors.

In the pure realm of Eastern Florescence and in the Western Kingdom, all observe the precepts and practice purification. The officials of Nanchang and the Cold Pool of the Northern Capital devote themselves to aiding the living and rescuing the dead.

A cup of cool, sweet dew brings lasting refreshment; the Nine Generations of Ancestors ascend, tier upon tier, along the path to Highest Clarity.

On hearing of the Eight Colors and Nine Patterns, names for Daoist scriptures or talismanic texts, one may comprehend the wondrous Dao; millions upon millions of ancestors ascend to the Vermilion Palace in the Daoist heavens.

They leave behind the Three Paths of suffering—hell, the hungry ghosts, and the animals—and rise beyond the Three Realms. Light in eight colors shines in every direction.

All who hear the scriptures and teachings should give rise to compassion: share food with the hungry and clothing with those who are cold, so that all may have enough to eat and wear.

Assembly of the Blood Basin, a Daoist ritual assembly that prays for and delivers deceased women.

Mulian repaid his mother’s kindness, and his filial devotion became known throughout Heaven and Earth. He was foremost in spiritual powers. Dizang, as a teacher, spread his teachings through worlds as numerous as the sands of the Ganges, his light shining in all eight directions.

All who hear the scriptures and teachings should give rise to compassion: share food with the hungry and clothing with those who are cold, so that all may have enough to eat and wear.

Assembly of the Blood Basin

Mulian repaid his mother’s kindness, and his filial devotion became known throughout Heaven and Earth. He was foremost in spiritual powers. Dizang, as a teacher, spread his teachings through worlds as numerous as the sands of the Ganges, his light illuminating the three thousand worlds.

End of Volume Fourteen of The Writings of Immortal Xu.