《徐仙翰藻》Vol. 5

The fifth volume of Xu Xian's Literary Treasures records eulogistic poems dedicated to several Daoist immortals and military commanders, showcasing their divine majesty and meritorious deeds. These hymns are imbued with celestial Daoist essence, which I shall analyze section by section:

The True Man of Celestial Audience (a perfected Daoist practitioner) proclaims his sacred status: He ascends the heavenly steps, his form bathed in the radiance of sun and moon, presiding over the Three Terraces stars (referring to three principal stars of the Big Dipper in Daoist cosmology), surrounded by stellar guardians, with the Milky Way's brilliance flowing around him, while the Dragon Horn star of the east shines with singular majesty.

The True Man describes his triumphant return to the celestial palace: The Canopy Star (symbol of imperial chariots) and the four stars of the Chamber constellation (one of the twenty-eight lunar mansions) stand in solemn guard, while the Feathery Forest troops (heavenly soldiers) escort him on both sides. The alternating melodies of xun and chi (ancient ritual instruments) create harmonious music as he returns in glory to the Celestial Court, traversing unobstructed cloud paths stretching ten thousand miles.

The Department of Bestowed Blessings (divine office governing fortune) praises virtuous households: Families accumulating goodness enjoy peace and health, blessed by auspicious stars that dispel calamities and grant longevity, wealth, and flourishing descendants—their benevolence knows no bounds.

The Department of Recorded Merit (divine office governing scholarly success) extols literary fortune: Like the towering Ao Peak (mythical sacred mountain) where dragon heads rise high, the Star of Rank shines brilliantly as talented scholars, their literary brilliance unbroken, successively enter golden gates and jade halls (referring to imperial courts or celestial palaces).

The eulogy for Marshal Zha, Garrison Commander of Yong'an: Unyielding in his integrity, Marshal Zha prepares weapons, provisions, and supplies with military precision. His troops move with divine speed, achieving victory in every battle, repelling enemies ten thousand miles away, faithfully assisting the nation.

The eulogy for Marshal Bian, Garrison Commander of Wu'an: Marshal Bian is the reincarnation of Lingyun (possibly an ancient sage), displaying wisdom from childhood and innate purity. He anticipates enemy movements with supernatural insight, launching justified campaigns that triumph without battle—his duty being to pacify the people.

Praise for Marshal Wei, Military Commissioner of Weibo and Left Gate Supervisor: Marshal Wei shoulders frontier defense responsibilities, subduing others through benevolence rather than brute strength. Eight campaigns bring eight victories; seven captives taken, seven released. Invincible in warfare, he triumphs without numerical advantage.

Praise for Marshal Zhao, Commander-in-Chief and Right Gate Supervisor: Marshal Zhao governs troops with strict discipline, administering clear rewards and punishments. Cultivating both internal and external virtues, he guards strategic passes like a tiger and sweeps through battles like a leopard's tail. Planning within the command tent, he secures victory a thousand miles away.

Praise for Marshal Diao, Vanguard Military Supervisor: Marshal Diao launches justified campaigns, commanding a million fierce troops (the pi xiu symbolizing brave warriors). Establishing camps beyond his territory, he moves unpredictably—silent as stillness, yet when angered, his majesty shakes the four directions, truly embodying divine soldiers.

The final two rain hymns depict thunderstorm imagery: Lightning flashes and thunderclaps awe the land for ten thousand miles as dragon kings raise their heads to nourish all living beings with rain. The meeting of wind and clouds heralds an era of great peace. Thunder and lightning intertwine with swirling storms as timely rains delight farmers, bringing abundant harvests with grain piled mountain-high, their quantities beyond calculation. These natural phenomena are imbued with sacred significance, symbolizing heaven's protection of earthly peace.

The text depicts a grand celestial banquet that blends Daoist paradisiacal imagery, courtly rituals, and folk celebration elements.

The feast features marvelous ritual implements: flying battle-axes, dancing swords, drawn crossbows, and other magical weapons alongside immortal instruments like the sparrow-pipe (a sheng-like instrument) and elephant-clappers. The Golden Ball Prince revels in spring breezes while palace maidens present longevity tributes. Consorts from six palaces adorned with golden hairpins and pearl-studded slippers perform graceful dances to honor the Queen Mother of the West. The banquet offers both meat and vegetarian courses—the former beginning with a silver-thread soup of phoenix breast and unborn phoenix embryo, the latter featuring a blended delicacy of celestial fragrances, seven treasures, and jade strips.

The text highlights eight precious ingredients, five complete ritual vessels, and six jade-pure fasting foods. Young acolytes perform colorful acts celebrating peace, while farmers rejoice over bountiful harvests blessed by favorable weather. Drums and pipes resound as children dance joyfully. Master chefs prepare eight divine delicacies while the Grand Musician harmonizes the pitch pipes. Sated with food and wine, all present sing praises to this golden age.

In this jeweled palace wafting with precious musk, Consort Yang plays melodies as Nongyu (the immortalized daughter of Duke Mu of Qin) pipes her xiao flute. Xiaoman (the legendary Tang dancer) performs while the Yue Maiden (Xi Shi) sings. Golden cups offer longevity toasts amid celestial music. The immortal kitchen serves eagle-tongue tea infused with aloeswood fragrance, while golden platters bear blessed fruits and peaches of immortality—like offerings of sweet dew and jade powder for brewing divine wines.

The concluding section presents eulogies for four recluses: Shen Lifu embodies the virtuous pine that reaches cloud heights; Zhou Yiyuan resembles plum blossoms in pristine elegance and natural grace; Zhou Yiren stands upright as bamboo; while another hermit's towering integrity defies portrayal by brush and ink. These tributes manifest the Daoist veneration for natural virtue and eremitic spirit.

The text Xu Xian Han Zao primarily contains praises for noble virtues and descriptions of divine blessings.

The first section extols two types of exalted character: the first resembles the chrysanthemum, embodying the noble scholar whose virtue is fragrant and whose talent is outstanding, maintaining integrity even amidst frost and hardship. The second resembles the orchid, representing the transcendent cultivator who, though once displaying spiritual powers, has now seen through worldly illusions and attained the state of "the four elements being void" (a Buddhist concept referring to the emptiness of earth, water, fire, and wind as the fundamental constituents of material existence).

The second section records official titles inscribed on the eastern and western sides of the "Hall of Joyous Feasts." The eastern inscription states: By divine decree, descendants of dukes and marquises shall restore their ancestors' glory. Upon verification that they are indeed scions of noble lineages with virtuous conduct, they are granted flourishing descendants and illustrious achievements. The western inscription declares: Families that accumulate goodness will surely prosper. Upon confirmation of their gentle, respectful, frugal, and honest nature, they are blessed with countless descendants and enduring lineage, manifesting the rewards of virtuous deeds.

The third section details the blessings bestowed by the "Department of Fortune Bestowal" (注福司, Zhufu Si) of the Lingji Temple in accordance with celestial decree. The heavens grant twelve kinds of blessings to the people: longevity, nobility, wealth, household peace, parental health, marital harmony, thriving descendants, abundant harvests, flourishing fruits and vegetables, thriving livestock, prosperous trades, and safe travels for merchants. The "Department of Rank and Fortune" (注禄司, Zhulu Si) is responsible for implementing these blessings.

The term "four elements being void" (四大俱空) originates from Buddhism, referring to the emptiness of material existence composed of earth, water, fire, and wind. "Yinzhi" (阴隲) denotes hidden divine protection, while the "Department of Fortune Bestowal" is a Daoist institution overseeing the granting of blessings. These benedictions reflect the ancient societal yearning for an ideal life.

This passage from Daoist scriptures conveys celestial teachings on heavenly blessings bestowed upon virtuous individuals. The Celestial Emperor issues decrees through the Three Heavenly Gates (sacred portals connecting celestial and earthly realms in Daoism), conferring noble ranks upon those with De (Virtue/Power) and granting prosperity to the meritorious. These honors and blessings originate from celestial grace - now that Heaven seeks to aid the people, how dare humans disobey?

Among humankind, the exemplary are called "scholars," while those of exceptional virtue earn the title "noble persons." Mencius taught: "Cultivate Heaven-endowed virtue, and earthly honors will follow naturally." Confucius said: "With few errors in speech and little regret in action, prosperity naturally resides therein." This constitutes the righteous path noble persons should follow in governance.

Specifically, noble ranks represent dignity while emoluments signify abundance. Though these fall under the Grand Steward's (ancient overseer of honors) jurisdiction, they truly represent your collective responsibility. Now addressing allied rulers, officials, and administrators: Hearken! I have learned that virtuous families blessed with accumulated merit will surely prosper through generations. Henceforth, you shall record such households and confer appropriate honors. Our office shall implement this according to the Celestial Emperor's decree.

By imperial mandate, we hereby promulgate twelve specific blessings for meritorious families: First, intelligent descendants; second, talented and comely offspring; third, Heaven-sent prosperity; fourth, health and longevity; fifth, domestic harmony and wealth; sixth, virtuous and gentle spouses; seventh, multigenerational fertility; eighth, smooth official careers; ninth, chariots and attendants; tenth, dignified nobility; eleventh, abundant prosperity; twelfth, perpetual flourishing.

This scripture embodies the core Daoist principle of "virtue begets blessings," teaching that virtuous deeds accumulate celestial merit, bringing manifold blessings not only to practitioners themselves but extending across generations of descendants.