《洪恩靈濟真君事實》

The tenth chapter of The True Records of the Hong'en Lingji True Lords records:

Imperial Stele Inscription of the Lingji Palace Composed by the Emperor

I hold that since ancient times, virtuous ministers who achieved fame during their lifetimes by establishing meritorious deeds to protect the people, would after death transform into divine beings assisting the transformations of Heaven and Earth. Their numinous power pervades the cosmos, shielding myriad beings from calamities, reviving what has withered, and bathing all living things in benevolent grace. Such omnipresent divine protection transcends the comprehension of ordinary human wisdom. As the Book of Songs states: "When the spirits descend, their ways are unfathomable—how much less should we presume to slight them?" This precisely illustrates the principle.

The Great Immortal of Luminous Dao and Attained Virtue from the Golden Tower of the Nine Heavens (the highest Daoist celestial realm), the Manifestly Numinous Universally Saving Perfected Lord Prince Jiang, and the Superior Immortal of Propagating Transformation and Supporting Teachings from the Jade Tower of the Nine Heavens, the Illustriously Numinous Extensively Saving Perfected Lord Prince Rao—their virtuous achievements are of such magnificent scope. These two Perfected Lords were originally descendants of the Southern Tang imperial house who, having governed localities with distinction during their mortal lives, attained immortal rank after death. As brothers of equal virtue, resembling twin lotus blossoms on one stalk, they oversee celestial duties above while manifesting numinous protection below. The people revere them as parents, relying on their compassionate shelter to obtain peace.

Previously, when I suffered illness unrelieved by any medicine attempted, the two Perfected Lords secretly employed their divine power to protect me, never departing, responding to every supplication. They repeatedly manifested to bestow numinous talismans (Fulu) and elixirs, turning danger into safety and restoring me from death's door. Faced with such profound beneficence, I deeply feel the inadequacy of my own virtue—how could I merit such grace? This kindness, deeper than oceans and loftier than mountains, shall never be forgotten.

In accordance with the state's constant principle that "merit must be requited," I hereby specially decree their elevation with augmented divine titles:

The elder brother is enfeoffed as "Perfected Lord of Pure Subtlety, Cavernous Mystery, Empty Nothingness, Wondrous Resonance, Compassionate Grace, Protecting the Nation and Sheltering the People with Vast Benevolence"

The younger brother as "Perfected Lord of Luminous Height, Vast Quiescence, Empty Profundity, Wondrous Response, Benevolent Grace, Assisting the Nation and Protecting the People with Vast Benevolence"

while retaining their original titles. A magnificent new temple shall be constructed as their divine abode, with officials appointed for reverent offerings and seasonal sacrifices. Annual robe renewals and five households designated for maintenance shall express my sincerity. Though the divine grace is profound while my recompense meager—and though deities truly seek no repayment—my heart remains uneasy. For the supreme virtue of Heaven and Earth lies in nurturing life, and these divine lords emulate precisely this cosmic virtue.

(Note: The pronoun "Zhen" denotes imperial self-reference; "Bozhong" refers to brothers; "Zhenjun" is an honorific for high-ranking Daoist immortals)

This text records the deeds and merits of the Divine Lord of Vast Grace and Spiritual Aid (a revered Daoist deity), along with hymns in his praise. The main content can be understood as follows:

Regarding the deeds of the Divine Lord of Vast Grace and Spiritual Aid:

This deity governs the Dao (the Way) of cosmic operation, freely traversing the realms of Yin and Yang. He oversees the four directions, bestows boundless grace, and universally delivers sentient beings, with virtues towering as high as the clouds. These achievements are so extraordinary they defy full description in words, hence they were carved on a stone stele erected in his temple for eternal remembrance.

Attached is a hymn that conveys:

This divine lord was an earthly hero in life, and after death became an illustrious spirit. He protects the vast land, harmonizing wind, rain, and seasonal temperatures—ensuring winters aren't harsh nor summers scorching, while dispelling disasters and malign influences. Under his guardianship, crops flourish and inauspicious forces are banished. People dwell in peace, with elders enjoying their twilight years. His temple stands majestically on Tortoise Peak, surrounded by tranquil scenery and perennial floral fragrance. When the deity travels, his procession moves with solemn dignity, arriving like the wind to answer all prayers. People offer seasonal sacrifices in gratitude, forever remembering his benevolence.

The second part documents the deeds of brothers Xu Zhizheng and Xu Zhi'e (later venerated as the Divine Lord of Vast Grace and Spiritual Aid):

These Southern Tang dynasty figures during the Five Dynasties and Ten Kingdoms period descended from King Yan of the Zhou dynasty. Exceptionally talented, compassionate and magnanimous, they were loyal to their ruler and filial to parents, devoted to the Three Jewels (Buddha, Dharma, Sangha), wholeheartedly pursuing goodness and diligently cultivating Daoist practices. They frequently conducted Zhaijiao (Daoist purification rituals) and recited the Jade Emperor's True Scripture. Later, elder brother Xu Zhizheng was enfeoffed as Prince of Jiang while younger brother Xu Zhi'e became Prince of Rao, governing Jinling (modern Nanjing). Their administration was exemplary—resettling refugees, overseeing twenty-plus prefectures, reducing taxes, and strengthening military provisions. People lived contentedly, with elders and youth singing joyfully in harmonious communities; all Jiangnan residents depended on them for stability. When ordered to campaign against Min territory, concerned about harming innocents, they daily worshipped the North Star at dawn while maintaining vegetarian fasts, praying for swift resolution to the conflict.

Recorded on the first day of the fifth lunar month in the 15th year of the Yongle era (1417 CE) of the Ming dynasty, this account confirms both brothers ultimately attained immortality through the Dao.

This passage recounts the miraculous deeds of the True Lords of Hong'en Lingji (Taoist venerated deities) in protecting the people:

People from all regions came to submit, with elders bearing food and wine lining the roads to welcome them. In the Xiajiang area, hundreds of defeated soldiers had turned bandits in the mountains. The True Lords immediately vanquished their leaders, causing the remaining troops to lay down their weapons and surrender. Peace was restored without even the crops in the fields being damaged. The grateful populace exclaimed, "These are our parents who have given us new life!" They consequently built a shrine at Aofeng to make offerings.

Soon after, the two True Lords attained immortality one after another, becoming the Capital Water Messengers of the Dipper (a Taoist water deity position), traveling between celestial palaces while secretly protecting the people and exhorting them to loyalty, filial piety, and integrity. During droughts when villagers prayed at the shrine, crimson spirit snakes would suddenly appear from the deep pool before the altar, coiling on the offering table while mist rose from the water's surface all day. Rain would invariably fall the next day, bringing abundant harvests.

When catastrophic floods submerged farmland, a thousand workers miraculously appeared with tools to dredge waterways—vanishing after the waters receded, revealing them to be divine troops. At the perilous Cangxia Rapids, ships in distress would glimpse yellow banners faintly visible in the clouds upon prayer, ensuring safe passage.

The True Lords also manifested to extinguish fires, dispel locust plagues, and bestow efficacious talismanic medicine: diseases were cured immediately, and those seeking children had their wishes fulfilled. Thus the region prospered in peace.

Later, these miracles assisted official Liu Yi in repelling invasions from Jiaozhi tribes, and helped famed generals like Han Shizhong and Wu Jie create visions of mountain-filling banners and heaven-shaking war drums that routed enemies without battle. The account concludes with celestial music resounding through the sky during a Grand Yellow Register Retreat (a major Taoist purification ritual), accompanied by auspicious clouds and the magnificent procession of divine beings.

Note: The text retains specialized Taoist terms like "Capital Water Messengers of the Dipper" and "Grand Yellow Register Retreat" with brief explanations of their meanings.

This scripture records the Ming Emperor's bestowal of honors upon the Great Lord of Vast Grace and Numinous Aid (a Daoist deity) and his family:

When the emperor fell ill, he received a divine revelation from the Celestial Emperor through a heavenly messenger. Subsequently, he conferred upon Prince Jiang the title "Great Immortal of the Nine Heavens' Golden Tower Who Illuminates the Dao and Attains Virtue, Manifesting Numinous Power for Universal Aid." This deity was appointed to oversee the Shangqing Celestial Script Academy with discretionary authority, while concurrently serving as the Chief Minister of Literary Fortune in the Bureau of Civil Affairs (a divine office governing scholarly success) and handling affairs in the Celestial Mechanism Bureau. His wife, Lady Xu of Jing State, was titled "Benevolent and Kind Immortal Maiden Who Gives Timely Assistance," with additional responsibilities in the Right Office of Life-Prolonging under the Great Unity.

Prince Rao received the title "Exalted Immortal of the Nine Heavens' Five Towers Who Spreads Transformation and Supports Teaching, Manifesting Numinous Power for Extensive Aid." He was placed in charge of all offices in the underworld administration, while serving as the Chief Minister of Life-Registration in the Southern Pole (a divine office governing life and death) and handling affairs in the Mysterious Thunder Bureau. His wife, Lady Tao of Wei State, was titled "Compassionate and Gracious Immortal Maiden Who Gives Kind Assistance," with additional duties in the Office of Life-Registration under the Primal Sovereign of Northern Yin.

Their father was posthumously honored as "Loyal and Martial Perfected Person," while their mother became "Benevolent and Longevity Immortal Consort." During his illness, the emperor experienced the deities' constant, invisible protection and received swift healing through numinous talismans (Fulu) and celestial medicines. In gratitude, he further elevated the elder brother (Bo) as "Perfected Lord of Vast Grace from the Qingwei Cavern of Mystery, Subtle and Emptiness, Whose Marvelous Resonance Brings Kindness and Protection to Nation and People," while Lady of Jing State was promoted to "Immortal Consort of Chaste Response." The younger brother (Zhong) became "Perfected Lord of Vast Grace from the High Brilliance Cavern of Serenity, Profound and Pure, Whose Marvelous Response Brings Benevolence and Aid to Nation and People," with Lady of Wei State elevated to "Immortal Consort of Reverent Tranquility." Their parents were respectively honored as "Perfected Lord of Enlightened Assistance" and "Immortal Consort of Kind Virtue."

Finally, the emperor commissioned new temples in Fujian and established branch shrines in the capital for their worship. The scripture praises these deities as heroic protectors of the nation during their lifetimes and luminous spirits safeguarding the people after death, whose blessings extend through generations while secretly supporting the imperial house. They quelled rebellions and shielded commoners from warfare, earning enduring popular devotion manifested through grateful temple worship.

Plain English Interpretation of The Deeds of the True Lord of Vast Grace and Spiritual Aid:

People erected living shrines (temples dedicated to living sages) to honor the True Lord of Vast Grace and Spiritual Aid. After attaining immortality, he repeatedly aided commoners in averting major disasters, eliminating threats of famine and plague, allowing people to recover and thrive. When his virtuous deeds reached perfection, he moved Heaven and was conferred the title of "Zhenren" (Perfected Being) and enrolled among the celestial ranks. The True Lord could manipulate the mechanisms of cosmic creation, excelling particularly in curing diseases—even emperors personally benefited from his power. Thus, he received exalted titles, had his temples renovated, and became the object of devout worship in gratitude for his divine grace. All this resulted from his lifelong accumulation of hidden virtue (merit through secret good deeds), ensuring his legacy would endure eternally alongside Heaven and Earth—by no means a mere coincidence.

The subsequent poems recount his specific deeds:

1. He served his parents with utmost filial piety, demonstrated complete loyalty to his sovereign, and maintained fraternal harmony like interlocking flower petals. Through diligent Daoist cultivation, he was enfeoffed with lands and granted honors rivaling those of princes.

2. During his garrison command in Jinling (modern Nanjing), peace prevailed across thousands of miles south of the Yangtze. When leading troops into Qimin (ancient Fujian), he brought stability and prosperity to countless lives.

3. In years of severe drought, he awakened the dormant dragon spirits in deep pools to release nourishing rains, filling streams to abundance—ending the drought while restoring navigable waterways through the gorges.

4. He eradicated locust plagues and wildfires, shielding farmlands from calamity. Distributing potent talismans (Fulu), he blessed descendants with flourishing lineages and cured stubborn illnesses.

5. Manifesting divine power in Guijun (modern Guangxi region), he repelled barbarian invasions. Like the legends of Mount Bagong, he summoned a million spirit soldiers to fill the valleys, lifting sieges in an instant.

6. His celestial physician talismans and miraculous medicines provided constant protection for devotees, with resurrection-like effects that inspired profound gratitude.

7. The True Lord responded instantly to devotees' prayers, manipulating creation's mysteries to ride wind and clouds across the eight directions, displaying awe-inspiring power both in celestial courts and the human realm.

8. In life, he was a celebrated general of outstanding merit; upon completing his cultivation, he attained immortality. The enduring sacrifices at Beijing's Aofeng Mountain and his celestial edict (Danshu) of deification confirm his authentic transcendent status.

9. His boundless divine might continuously manifests in deeds of national protection and people's welfare. His fame shines like sun and moon, destined to endure as long as Heaven and Earth.

Final memorial document recommending the True Lord:

Your servant Wang, Chamberlain of the Golden Gate (celestial official title) and Nine Spirits Flying Steps Memorial Officer with authority over thunder deities, respectfully submits: This humble servant holds that the Great Dao (Dao) existed before the formless Wuji (Primordial Chaos), profound and obscure beyond comprehension...

This scripture recounts the deeds of two Daoist adepts, Xu Zhizheng and Xu Zhi'e. Their achievements were not attained through ordinary human scheming, but only after the Celestial Sovereign (Tianshi Huangren, a high-ranking Daoist deity) recorded their names with purple ink in the celestial registers could practitioners trace their spiritual origins.

These two adepts were characterized by:

1. Cultivating themselves through purification rituals (zhaijiao) and observance of precepts

2. Taking vows to liberate wandering souls and relieve sentient beings

3. Composing scriptures that strictly conformed to Daoist orthodoxy, earning widespread recitation among scholars

Their compiled classics include:

• The Transformative Text of the Nine Perfect Precepts
• The Liturgical Standards of the Nine Peaks Divine Lamps
• The Three Realms Ritual for Protecting Horses

All these texts originated from the profound words of Lord Lao (Taishang Laojun), exploring subtle principles and naturally forming coherent teachings that serve as enduring bridges for transmitting the tradition.

The text particularly emphasizes that their works like the "Lingji Offering Ritual," "Original Vow Liturgical Texts," and "Seven Luminaries Lamp Ritual" were not composed for personal glory, but created in response to popular requests.

The concluding memorial states that despite the memorialist's limited talents, after thorough investigation, he recommends disseminating the ritual classics (keyi) compiled by Xu Zhizheng and others throughout the Three Realms (heaven, earth, and humanity). This would not only manifest the merit of the Lingji Adepts in saving the world and delivering beings, but also pacify the people. He respectfully awaits imperial approval.

Notes:

1. "Liturgical classics" (kodian) refers to standardized Daoist ritual texts

2. "Three Realms" (sanjie) denotes the celestial, terrestrial, and human domains

3. "Offering rituals" (jiaoke) are Daoist sacrificial ceremonies

4. Xu Zhizheng and Xu Zhi'e were prominent Daoist masters during the Five Dynasties period, later canonized as "Hong'en Lingji Adepts" (Vast Grace Spiritual Relief Perfected Lords)