《徐仙翰藻》Vol. 12

The twelfth volume of Xu Xian's Literary Collection records three memorials concerning the construction of Daoist temples, which can be understood in modern terms as follows:

The first discusses the renovation of Lingji Palace. This temple has been under restoration for six years, yet recently the eastern pool has dried up again, and the roof still lacks over ten thousand tiles. Pilgrims from near and far come to beseech the deities, all voicing their grievances—does no one have the heart for charitable giving? As the saying goes, "Three years of building invites public criticism; a nine-ren high mountain cannot lack its final basket of earth." Our Perfected Lord (referring to Xu Xian) is both sagely and efficacious—we hope devotees will see this through to completion. The palace is nearly restored, but the eastern pool remains waterless, while the western halls leak when it rains. Remember, "The deities watch from just three feet above"—do not claim your offerings are insufficient. Like brewing medicine lacking cinnamon branches, now is precisely when your assistance is needed. Do not quibble over how much you give—since you've come to seek divine favor, why not donate generously?

The second memorial concerns the construction of a divine kitchen. Stone-built ancestral halls may stand for millennia among the people, just as Lord Chen (likely a historical figure) earned lasting fame for establishing a village shrine. The new temple complex is grand in scale, yet the old kitchen stands dilapidated on all sides. Though rise and fall follow their own cycles, creation remains a human endeavor. Where once we built by the roadside, now we erect kitchens on high ground. Through the planning of scholars, the new divine kitchen has been constructed with exquisite beauty. Here, the preparation of ritual offerings lends the temple even greater solemnity.

The third details the building of Yuqing Hall. If the Five Aggregates (Buddhist categories of form, sensation, perception, mental formations, and consciousness) are all emptiness, who can truly comprehend the cosmos? In truth, all Buddhas arise from inner cultivation. Accumulating virtue is the "Hall of Abiding Blessings," urging people to establish this sacred site. This pure land first saw the construction of its Bright Tower during the Xinglong era (likely a reign period), but now requires Zhongtong banknotes (Yuan dynasty currency) to continue the work. With the Buddha as witness, present offerings create present karmic ties—each coin given yields its measure of merit. Just as axes and saws shape timber, so too do hands mix mortar and plaster walls. With dedicated effort, results will surely manifest (the metaphor of "polishing a brick into a mirror" symbolizes attaining the Dao through practice).

These passages discuss several fundraising petitions (shuwen) for the construction of Taoist temples (religious sites). The first concerns the renovation of Yuqing Hall, mentioning that the master was originally an ascetic practitioner from Mount Aofeng, and that Yuqing Hall has maintained an unbroken Taoist lineage symbolized by the "Tiger Rock incense." Building a temple requires collective devotion, akin to the Buddhist guardian deity Kinnara offering protection. Some devotees have already demonstrated sincerity through extreme practices like "hanging lamps and refining arms" (a form of austere cultivation). Now, generous contributions are needed to complete the eastern and western walls, shielding the temple from the elements and ultimately establishing a magnificent sacred site.

The second petition continues the Yuqing Hall project, noting its status as the sacred site of "Dingguang Yuanying" (likely referencing an eminent Taoist master). The renovation requires thirty thousand dan of earth materials—a massive undertaking demanding donations from thousands. It encourages donors to overcome miserliness, promising that generous contributions will not only protect the temple from weathering but also earn praise from the dragon-deities (guardian spirits). The text concludes by urging all to cultivate bodhicitta (the altruistic mind) and contribute with great compassion.

The third petition addresses the reconstruction of Ciji Palace. It recounts how Guanyin Bodhisattva manifested thirty-two forms in the Bohai Sea and has been spiritually present in Tongcheng for over two centuries, with sacred sites established throughout the region. Now that the hall lies in disrepair, the renovation—regardless of difficulty—requires support from danyue (devout patrons), hoping they will honor their spiritual vows. The text particularly emphasizes this site's profound connection to Guanyin Bodhisattva and the critical importance of its restoration.

This passage primarily discusses fundraising for the construction of several Daoist sites. I'll explain it section by section:

The first section concerns the construction of Wenxing Temple. It states that collective contributions are now needed—transcending all boundaries—hoping for myriad connections and distant collaborations to complete the project through communal generosity. Once built, the temple will stand majestic like a phoenix spreading its wings, with morning bells and evening drums spreading Daoist teachings far and wide. Such virtuous deeds transform rough cloth into fine brocade, and making offerings to the deities accumulates immeasurable blessings with inconceivable karmic rewards. Citing the ancient story of Sudatta covering the ground with gold to attain Buddhahood, the text describes current incense offerings while emulating the Hua Feng people's blessings upon sages. Respectfully composed, this appeal seeks donations from all devotees.

The second section provides additional context about Wenxing Temple. The planned renovation is too vast for any single effort—like drawn cakes cannot satisfy hunger. Construction requires collective support; though hospitality may be modest, heaven and earth witness this sincerity. Rare are such auspicious occasions to "reopen the old shop" (restore the temple) and share communal joy. All donors, near or far, are equally valued—none should consider repeated contributions worthless. Past matters are set aside, hoping only for renewed encounters without broken promises.

The third section details the Qilong Temple construction on Aofeng Peak. Qilong Mountain embodies authentic dragon-vein geomantic power with winding peaks. Though now densely forested, this sacred site historically housed an ancient temple enjoying millennia of incense offerings. After long neglect, restoration is timely. The new structure seeks no extravagance—only to restore peace where deities and mortals rejoice together, bringing community harmony. Like a single beam cannot support a roof, this project needs collective effort. Villagers, regardless of means, are urged to donate generously, ensuring celestial blessings of health and tranquility.

The fourth section mentions repairing the 300-year-old Hujing Bridge, now severely damaged—a critical moment for reconstruction.

The Xu Xian Han Zao scripture primarily expounds on the merit gained from constructing bridges, roads, and embankments. The first section discusses bridge-building: Just as temporary footbridges (tugang) erected during the first lunar month spare commoners from wading through rivers, this requires elders to cultivate benevolent hearts and make great vows, while Buddhist monks donate surplus grain and wealth. Through accumulating such virtuous deeds, one attains blessings. Such construction projects must align with proper timing to ensure eternal safety for travelers, with benefits extending to future generations.

The second section details methods for fundraising: Major projects like repairing western walls and eastern partitions demand transparent accounting of funds—addressing practical matters first like "petty men" before embracing noble ideals like "gentlemen." Empty words prove useless; one must "seek profit through capital" as in business. Just as a skilled cook cannot prepare meals without rice, why hoard wealth in these peaceful times? Through public lotteries for donations, top contributors gain honorable reputations. This open, equitable fundraising ensures clarity in financial flows, orderly as the cosmic principles described in the Thousand Character Classic's opening "Heaven dark, Earth yellow," with myriad participants jointly creating merit.

The third section addresses road repair: This post road serves as a vital artery spanning ten thousand li, while nearby bridges connect two villages. Recent floods have turned level paths perilous. Road maintenance cannot rely on individuals alone—present neglect may transform fertile fields into seas. In peacetime, modest contributions for embankments and roads solve transportation woes while eliminating detours. Repairing this small section creates the first stable segment of the journey for scholars traveling to imperial examinations.

The conclusion emphasizes embankments: Strong dikes prevent floods, safeguarding farmland from drought or inundation. Though shifting valleys and disrupted yin-yang balance caused long neglect, rebuilding channels will restore waterways to their original courses. Thousands must transport stones to construct flood walls—requiring both wisdom to harmonize with water's flow and collective funding. Whether landowners or tenants, all should consider their descendants' welfare. The text urges donors to pledge support and witness shovels breaking ground.

This scripture contains three Daoist petition texts (formal documents submitted to deities), whose core contents I interpret as follows:

The first piece explains the purpose of establishing a blessing ceremony. Just as water flowing east must return west, all worldly actions bear corresponding consequences. Diverting the Jing River into the Wei may be laborious, and regulating the Ji River to clear the Huai follows its own methods. By persistently performing good deeds, one attains the blessing of abundant harvests, manifested in two forms of fortune: wealth and longevity. In this era of peace, common people unite in virtuous intentions while literati compose blessing petitions with their brushes. Through the repentance ritual held in the third lunar month, they seek seasonal harmony, elderly wellbeing, and familial prosperity.

The second document is a Zhaijiao (Daoist sacrificial rite) petition for dispelling misfortunes. It states: when Yin-Yang falls out of balance, calamities arise; when Qi flows harmoniously, disasters naturally subside. Though the Dao of Heaven seems distant, the Dao of humanity lies within reach—hence the need to seek divine protection through blessing ceremonies. Preparing the ritual requires rare incense and lamp offerings, which though not locally produced, demonstrate community solidarity through neighborly assistance. The wise prevent troubles before they emerge, never neglecting minor faults simply because they seem harmless. Blessings stem from human sincerity, while covert protection comes from Heaven. The prayer wishes for peaceful sounds of crowing cocks and barking dogs to spread everywhere, and for the blessings recorded in the "Hong Fan" and "Luo Shu" texts to benefit all people.

The third text celebrates the Five Manifest Deities (Daoist guardian spirits) and the Buddha's birthday. It praises how the Buddha, after cultivating through three kalpas (immeasurably long periods), manifested auspicious signs during his April eighth birth—mandarava flowers raining from heaven and golden lotuses emerging from earth. Pointing to heaven and earth, he vowed to deliver all beings. Devotees, aware of their unpurified six senses and six desires, present pure offerings annually on this day, inviting buddhas to witness their aspiration for Dharma realization. The ultimate prayer beseeches the Tathagata to reveal his true form, demonstrating the supreme state beyond purity and impurity, neither arising nor ceasing.

This scripture contains three Daoist memorial texts (ritual documents) concerning gratitude, salvation, and conferment of titles.

The first section speaks of the hardships of childbirth and the importance of repaying maternal kindness. It states that women’s bodies bear the "five leaks" (referring to menstruation and other physiological traits), making the nurturing of children an arduous task. A mother’s tenfold kindness is so profound that even shattering one’s body to dust could not repay it. Some fail in filial duty while their parents are alive or neglect salvation rites after their passing. Thus, the Perfected Lingji (a Daoist immortal) established the "Blood Bowl Assembly" (a ritual gathering to deliver the deceased), following Daoist repentance rites to aid both the living and the departed. The Heavenly Worthy Who Saves from Suffering (a Daoist deity of compassion) is the benevolent benefactor—do not assume monks and Daoists have no role here. Shakyamuni Tathagata (the Buddha) is also regarded as an incarnation of Laozi, making this merit inconceivable. What matters is sincerity of heart, for such rituals serve as bridges to salvation.

The second section records the grand occasion of the Perfected One’s imperial conferment. It describes how the Perfected received titles and a silver seal from the Jade Emperor, an unprecedented honor. Though the Perfected humbly claims to be "not worth half a coin," such blessings continue without end. May these deeds endure like the bells cast during the Kaiyuan era of the Tang dynasty or the documents preserved since the Zhongtong era of the Yuan dynasty. The Perfected vows to persist in cultivation while urging others not to remain stagnant. The bond forged over two thousand miles of travel is extraordinary, and the accumulated merit of seven or eight years surpasses all before. With virtuous intent in mind, joy arises naturally.

The third section briefly notes the Perfected’s acceptance of an immortal register (a Daoist document) bestowed by the Celestial Master (Tianshi). It states that the Perfected Lingji reverently received the official decree, basking in imperial favor with his name exalted. Though incense offerings and devotees are plentiful, ritual propriety must not be neglected. Through this memorial text, may the message spread far and wide, fulfilling this profound karmic connection.

This passage primarily describes the transmission of temple incense offerings, scenes of blessing ceremonies, and the sincerity and merit of Daoist practitioners. Here is the modern interpretation:

The temple's incense has been continuously burning for four hundred years, manifesting its sacred presence at Mount Ao (a renowned Daoist mountain). The heavens bestowed sixteen celestial characters written in phoenix seal script (a style used in Daoist talismans). Both children and elders marvel at it, while scholars and gentlemen come to pay homage. People arrive joyfully to seek blessings, sincerely praying for divine efficacy. Though strangers to each other, they feel an ineffable sacredness upon speaking. How could such karmic connections come without cost? Though the blessed land of Dragon-Tiger Mountain (a sacred Daoist site) lies twenty stages away (an ancient unit of distance), the precious incense offered there is no ordinary matter. To petition the heavens, one must present worldly treasures as tokens of sincerity. Whether one has already made vows or not, genuine intent is essential. Some donate generously while others hesitate—this is not an additional demand but rather the fulfillment of previously incomplete devotion. May the inscribed names ascend the pagoda, may merits accumulate layer upon layer, emulating the sages' prayers for eternal peace. Cultivate personal virtue while repaying the nation's grace. Though these words are plain, do not reject them.

Another section emphasizes seeing things through from beginning to end. Handle wealth with integrity and speak with prudence. The honor of this document relies entirely on divine protection. All may have joyful hearts for almsgiving, but if accounts don't balance, no amount of fundraising will suffice. Do not neglect past unfulfilled promises; now that names are inscribed anew, no further words are needed. When good deeds are completed, blessings will naturally follow. Just as Daoists sought wisdom from Han Yu (Tang Dynasty literatus) or like Lord Mengchang (a Warring States noble) never blamed Feng Xuan (his retainer), surely no debts will remain.

The final passage concerns the memorial text for conducting a fulu (talisman-bestowal ritual) and zhaijiao (purification ceremony) for a zhenren (perfected being). The deities' duty is to dispel calamities with upright wisdom. People often pray for longevity and prosperity—though the Creator remains silent, the Dao's methods have their own timing. The Lingji Zhenren (a revered Daoist deity) transmits the Great Cavern Treasure Register (advanced talismanic texts), offering prayers for heavenly virtue while protecting the nation and its people. Through keyi (liturgical rites) that eliminate demons and uphold righteousness, one attains the path to perfection. Such magnificent virtue knows no equal, benefiting all commonfolk. Just as fine horses never lose their galloping prowess, Daoist practitioners must maintain their fundamental resolve.

This passage from Xu Xian's Literary Elegance records several fundraising petitions for sculpting and adorning divine statues, vividly portraying folk Daoist beliefs during the Ming dynasty.

The first petition discusses the need to recast the golden statue of Lingji Zhenren (a Daoist immortal), explaining that since this revered figure has ascended to the ranks of the immortals, he deserves new attire. The court robes he once wore as an official were bestowed by imperial grace, but now, as a transcendent being, he should be adorned with a cloud crown and feathered fan. Yet both the old and new attires hold significance—thus, the decision was made to preserve the original statue in the main hall while crafting a new, more celestial likeness in the inner chamber: crowned with a jade-green cloud headpiece and wielding a radiant feathered fan. Such an extraordinary image requires the skill of master artisans, and the faithful (danyue, or benefactors) are urged to contribute generously, as their devotion will bring boundless merit.

The second petition, written for the creation of a deity statue in the Qingkou region, employs colloquial language to persuade villagers: though the temple may appear humble, the divine power within is boundless. Though the statue is molded from clay, its spiritual potency should not be underestimated. Since the community has already resolved to build the temple, they should unite in effort—once the autumn harvest ripens (hinting at post-harvest prosperity), funds will surely be gathered. The text even invokes the local saying "seven riches, eight riches" (qifu bafu, a dialect phrase for abundance) to rally enthusiasm.

The third petition focuses on crafting robes for the deity, emphasizing that "the god is the people's sovereign, and robes signify status." Since the Lingji Temple venerates an upright divinity, the statue should not remain clad in tattered garments (jiechun, meaning patched clothing). The language reflects the Ming folk attitude—reverence for the divine interwoven with the earthy pragmatism of daily life. The fundraising appeals blend formal phrases like "longevity matching heaven" with rustic vernacular like "seven riches, eight riches," offering a lively glimpse into the adaptable, grassroots practice of Daoism.

This passage expounds on the principles of attire, spiritual practice, and karmic retribution. It begins with the example of Confucius (Zhongni) to illustrate that clothing rituals should evolve with the times rather than rigidly adhere to ancient conventions. Just as soldiers wear helmets in battle but may become civil officials (diaochan) during peacetime, adapting to changing circumstances is essential.

The author compares spiritual cultivation to the meticulous work of tailoring—small efforts accumulate into significant achievements. Just as colorful fabrics require dyeing to reveal their hues, blessings must be gathered to manifest. The anecdote of a Zhenren (perfected being) whose robes were stolen and later replaced illustrates how collective almsgiving creates merit, likened to "gathering fur to make a coat."

The second section emphasizes that Daoist vestments (vermilion shoes and star-crowns) should conform to orthodox traditions, avoiding blind imitation of foreign attire. Though Daoist robes may appear worn, they function like brocade quilts providing warmth before winter arrives—spiritual preparation must be constant. Even threadbare garments should be diligently mended. The value of charity lies not in monetary amount but in pleasing the divine, especially during prosperous years when virtuous deeds multiply.

The narrative concludes with a Zhenren whose sanctuary was robbed, even the sacred vestments and ritual incense vessels stolen. Though thieves believed darkness concealed their deeds, karmic justice inevitably manifests. The text calls devotees to collectively restore the altar's dignity through donations, reinforcing the immutable law of cause and effect: accumulated goodness brings blessings, while wickedness invites calamity—retribution is precise and inescapable.

The Daoist term "duzhe" (collective merit) appears throughout, emphasizing how communal virtuous acts create spiritual capital. Through the incident of stolen robes, the teaching reveals that while material possessions may be taken, one's cultivation and the laws of karma remain unshaken.