《徐仙翰藻》Vol. 9

Book IX of Xu Xian's Literary Offerings contains several memorials that Daoist adepts formally submitted to the Celestial Court, primarily expressing gratitude and reporting duties upon assuming divine offices. Let me interpret them in modern terms:

The first memorial concerns the appointment to a divine office. The adept expresses profound reverence: though the Celestial Court is but an arm's length away, and though he lacks the unyielding loyalty of Zhu Yun of the Han dynasty who broke palace railings to remonstrate, he musters courage to submit this memorial before the solemn heavens. He reverently praises the sacred position of the Primordial Celestial Master (Tianshi), who transmits the primordial Dao (the Way) and establishes covenant rituals for posterity. Though entrusted with divine duties, performing liturgies (Keyi), and strictly observing precepts, he dares not act arbitrarily without first petitioning the Celestial Court. He vows to uphold celestial laws as harmoniously as coordinating both hands, ensuring no breach of divine statutes. While selecting an auspicious day to establish an altar for thanksgiving, he worries fellow practitioners may not fully comprehend the profound teachings, fearing repeated offenses might violate heavenly decrees.

The second memorial, the Thanksgiving for Mysteries, continues expressing awe. The adept kowtows repeatedly, extolling the merits of the Marshal Great Master (high-ranking divine office) whose virtue (De) assists creation and whose Daoist methods penetrate the mysterious. Like all rivers returning to the sea or all things turning toward the sun, though his cultivation remains imperfect and his merits insignificant as dust, the Celestial Court mercifully hears his petition. Humbly acknowledging his aged confusion and inadequate realization of true Dao (the Way), he emphasizes that recommending Xu and others for immortal ranks stems not from selfish ambition. While the promoted rejoice in gratitude, he frets that repetitive phrasing might cause offense.

The third thanksgiving memorial states: warding off disasters is inherent duty requiring ritual offerings by custom; accumulating virtue (De) through good deeds merits promotion in immortal ranks. Though divine realms surpass mortal understanding, truthful reporting remains essential. The adept respectfully cites classical references: the Yellow Emperor (Xuanyuan) sought the essence of supreme Dao (the Way) from Guangchengzi (legendary immortal), and Yin Xi (the border official who recorded Laozi's teachings) pursued mysterious Dao (the Way) with Laozi. These profound principles remain vast and elusive.

These memorials reveal promotion rituals within Daoist divine bureaucracy, emphasizing absolute reverence for the Celestial Court and practitioners' rigorous "self-examination of merits and faults." Phrases like "trembling with reverence" and "prostrating in humility" reflect the Daoist tradition of "revering heaven and emulating ancestors." References to Guangchengzi and Laozi represent essential Daoist cultivation paradigms.

This passage is a memorial from the Daoist scripture Xu Xian Han Zao, expressing a cultivator's gratitude and self-reflection upon receiving a celestial appointment. Here's a clear interpretation:

The cultivator humbly confesses that although devoted to the Great Dao, his ordinary aptitude has yet to master the secrets of alchemical practice (the Daoist method of refining the Golden Elixir). Yet unexpectedly, he's been entrusted with the sacred duty of proclaiming celestial teachings. He recounts how local communities, blessed by divine protection, enjoy peaceful livelihoods, having erected the Lingji Shrine in gratitude. The deities' awe-inspiring power manifests in seasonally regulating weather patterns, safeguarding the nation and its people—deeds now immortalized on commemorative steles.

During auspicious occasions like the Three Primes Festivals (Daoism's major celebrations: Upper, Middle, and Lower Prime), devotees observe pious fasting rituals. The cultivator, feeling insignificant as an ant, marvels at receiving the Jade Emperor's grace (the supreme deity in Daoism), being honored with the title "Great Immortal of Luminous Dao and Manifest Virtue, Universal Savior Zhenren of the Nine Heavens' Golden Portal," while appointed to oversee the Shangqing Celestial Script Institute (a pivotal Daoist institution). Trembling with reverence, he vows treading as cautiously as walking on thin ice, praying for continued divine protection over the people. May sacrificial offerings endure eternally, he petitions, with blessings extending across millennia.

The text brims with pious awe and gratitude toward the divine, coupled with profound humility toward this weighty responsibility—embodying Daoism's core principle of "cosmic resonance between heaven and humanity." The cultivator's repeated emphasis on feeling unworthy of such honors perfectly illustrates the Daoist practitioner's quintessential practice of "maintaining humility and embracing softness."

With utmost reverence and trepidation, I prostrate myself to report: The divine beings dwelling in the Jade Purity Palace (one of the Sanqing realms in Daoism) roam freely in boundless joy. That mysterious true realm shines bright as sun and moon, wreathed in auspicious clouds of five colors, where ten thousand deities come to pay homage and beings from the Three Realms (Desire Realm, Form Realm, and Formless Realm) gather together. Flanked by dragon-tiger guardians, preceded and followed by harmonious phoenix cries—such celestial bliss was never meant for mortal ears.

Through countless cycles of rebirth, I finally awakened to the Dao and began cultivation. Through fasting and practicing the Way, I aspired to attain sainthood and achieve true immortality. Observing the turbid confusion of the mortal world, where people sacrifice livestock yet only crave physical gratification, and offer grains with mere superficiality—I, originally an insignificant nobody clinging to existence like grass, was unexpectedly granted extraordinary promotion. Now the Purple Tenuity Emperor (one of the Four Heavenly Sovereigns in Daoism) has issued an edict, with the Celestial Emperor personally presiding in court. The seven stars shine across nine thousand li, elevating me to the 118th rank among immortals, entrusted with overseeing the Three Platforms (celestial offices) and assisting Wenchang (deity of literary fortune) in governing the six ministries.

Where virtue accumulates, sages emerge; when the Northern Dipper revolves, harvests abound. When the Southern Pole Star of longevity appears, peace and prosperity manifest across the land—all these are blessings from the Celestial Emperor. What merit have I? Entirely through the grace of the August Jade Emperor of the Vast Heaven (supreme deity in Daoism), who though silent nurtures all things, though formless reveals true manifestation. You once waved banners vowing universal salvation, wielding celestial statutes to establish the Dao's origin. Vermilion texts (Daoist esoteric writings) exude warm essence, while green characters (celestial script) display auspicious signs. Thunder is Your command, the Milky Way Your literature—yet from Your majestic height surveying the lower realms, You chose this frail scholar.

Now permitted to wear my sword in the celestial court like an accomplished gentleman, clad in court robes for audience like a noble presenting jade—such profound favor can only be repaid through diligent service. With deepest awe, I submit this memorial in gratitude for heavenly grace.

(Excerpt from the Memorial of Resigning at the Jade Palace)

Your servant reverently received the edict dated the first day of the third month, appointing me as the Upper Immortal of Jade Palace Propagation and Education Support, True Being of Manifest Spirit and Universal Aid, overseeing affairs of the Lower Primordial Netherworld (Daoist underworld) institutions with discretionary authority. Considering the solemn majesty of the Jade Palace (celestial court), that I may now approach the heavenly steps...

This memorial is a petition submitted by Daoist priest Xu Xian to the Jade Emperor, expressing his trepidation and gratitude upon receiving an imperial appointment. The general meaning is as follows:

Unexpectedly honored with an underworld official position, I am filled with awe and unease. Contemplating the vastness of heaven and earth where all lands share the same wind, where the Twenty-Eight Lunar Mansions correspond to the Nine Provinces, and where beings across the Three Thousand Worlds bask in the radiance of sun, moon and stars—whether in lofty mountains or lowly marshes, all creatures exist in perfect equality—this truly represents the supreme state of bliss. I long to open the brocade treasure pouch of Master Ziyang (a Daoist immortal) and enter the jade chambers and cinnabar platforms (celestial abodes) for cultivation. Though I know the Supreme Dao Ancestor (highest Daoist deity) does not lightly transmit secret methods, this humble servant still devotes himself day and night to sincere contemplation.

Though not a ghostly entity, I cultivate through human form. While wishing to serve the Celestial Emperor with fasting and purification, I inevitably face accusations of insatiable greed and inadequate capability. Like useless stony fields still bound to worldly dust, I've been unexpectedly graced with the glory of an imperial edict, entrusted with responsibilities to govern communities—rewarding virtue and punishing vice: the virtuous shall have their names recorded in the Southern Palace (celestial abode), while sinners' souls will be confined in the Northern Prison (hell). Overseeing registers of Penglai and the other two immortal mountains, administering divine affairs of the Five Sacred Peaks and Four Great Rivers. Trembling like a tiny flying squirrel (symbolizing limited ability), I keenly feel unworthy of bearing the colossal turtle's burden (symbolizing immense responsibility) of imperial favor.

All this stems from the grace of the Jade Emperor of the Vast Heaven—You who govern the movement of all things, control the transformations of Yin-Yang, and wield the authority of life and death through the four seasons. Where Your imperial carriage passes, constellations bow in attendance; the Mystic Capital (celestial realm) stands ethereal, adorned with Seven Treasures, while azure heavens resound with hymns praising the Jade Emperor. Repeatedly receiving extraordinary appointments beyond my merit, I can only maintain purity, offer devout sacrifices with simple vegetation (duckweed and algae), diligently cultivate harvests (millet and rice), satisfy the people below while responding to celestial will above. With boundless gratitude, I respectfully submit this memorial of thanks.

Appendix to the Celestial Master (Daoist patriarch): Having secluded myself in Fujian for years by heavenly grace, I now receive another appointment to my profound shame. Hearing how the Temple Mountain Deity (Zhang Bo) manifested at river shrines to receive the title of Great Emperor, or how the Zitong Deity (Wenchang Emperor) received the title of Primal Sovereign through spirit-writing at Mount Emei—I...

This passage recounts the stories of cultivators attaining sagehood through sincere filial piety and aiding the world, while expressing reverence for Daoist patriarchs.

It first mentions two ancient practitioners: one named He Yinglie, who attained the Dao through utmost filial devotion, and another named Ciji, who achieved cultivation success by gathering firewood to help the needy. This illustrates that transcending the mundane to become a sage requires vowing to deliver all beings—it is not something achieved by chance.

The text then discusses how the Dao, revered in Daoism, stands as the most supreme principle. Since its differentiation from the Taiji (Supreme Ultimate, the cosmic origin), human society emerged. After passing through the Five Kalpas (the five stages of cosmic evolution in Daoism), there arose a need for figures to uphold moral order. Special mention is made of the "Zhengyi Chongying Shenhua Jingying Xianyou Zhenjun" (a high-ranking Daoist deity), who could master stillness to overcome movement and penetrate the mysteries of the Dao. This True Lord could silently nurture all things through Wuwei (non-action), while also manifesting divine protection for sentient beings. He devoted himself to assisting the state and pacifying the people, establishing Keyi (liturgical rituals) to instruct the world.

The passage also describes the unique form of Daoist scriptures: written in purple and gold on celestial registers of Ruizhu (a sacred text medium), preserved in jade caskets with phoenix-seal script (esoteric Daoist writing). These teachings originated from the primordial Dao, transmitted through generations, guarded by countless deities, and revered by all things. Specific references include the "Tai Xuan Fifteen" (possibly a Daoist practice system) associated with the ancient master Guiguzi, and the "Yangping First Parish" (the foremost of Daoism’s Twenty-Four Parishes) corresponding to the celestial star Jiao (one of the Twenty-Eight Lunar Mansions). Such miraculous deeds are recorded in historical texts, beyond the judgment of ordinary people.

The author humbly admits his own limitations—comparing himself to rotting grass and decaying wood—though he harbors aspirations to save the world, he lacks the talent to govern it. He follows the divination teachings of Junping (the Han-dynasty recluse Yan Junping) to instruct people in loyalty, filial piety, and righteousness, while emulating Confucius (referred to as "Father Ni") in warning against obsession with supernatural phenomena. Suddenly graced with divine favor, he was granted official rank and elevated among the immortals, leaving him awestruck.

In closing, he vows to continue cultivating with diligence, upholding precepts and spreading their teachings. Though his understanding of the scriptures remains shallow, he will persist in studying the Daoist methods transmitted by his masters. He prays to propagate benevolent virtue—offering blessings above for the emperor’s longevity and below for the people to attain the "Five Blessings of Jichou" (five of the nine blessings mentioned in the Book of Documents). He also hopes to carry forward the tradition of Fulu (talismans and registers) and Daoist practices.

This memorial is a formal petition where a disciple expresses gratitude to the Celestial Master (Tianshi, a senior Daoist priest). The disciple humbly states that he has heard the supreme state of the Dao (the Way) is called "the Great," achieved through emptiness, stillness, and non-action (Wuwei) to attain natural harmony. Divine beings manifest their spiritual power through attaining the Dao, understanding the principles of advance and retreat, survival and demise, yet never straying from the true path. All their actions align with heavenly principles—is this not the blessed result of past cultivation?

The disciple specifically expresses gratitude to the Divine Lord Lingji of the Nine Heavens, a revered Daoist deity. This enlightened being is not only upright and wise but also aspires to act as heaven's agent rather than merely seeking temple worship or titles. With unwavering resolve as firm as metal and stone, the Divine Lord maintains ascetic practices, and his power to save sentient beings surpasses even the efficacy of medicinal herbs like ginseng and poria. Now, through heaven's grace, the disciple has been granted entry into the ranks of immortals and received transmission of the Great Dongzhen Scripture (a key Daoist classic)—is this not the highest honor?

The disciple modestly claims to be of shallow learning and feeble ability in old age, feeling deeply unworthy. Yet he reflects on the Great Master of the Three Heavens, who supports the teachings—a senior Daoist rank—for broadly disseminating doctrine and universally delivering beings. As an eternal teacher, this master discerns the realms of humans and spirits, rewarding good and punishing evil. His selection of disciples follows public consensus, never tolerating unworthy holders of office. With this memorial, the disciple conveys his gratitude. Though his words may be as light as a goose feather, his sincerity weighs as heavily as the yellow battle-axe (an ancient ceremonial symbol of authority).

The mention of the "Upper Field Scorched-Tail Memorial" refers to the petition written on fine paper, with "scorched-tail" possibly alluding to the name of a zither, symbolizing the memorial's rustic yet genuine quality. The entire text embodies the Daoist practitioner's reverent gratitude toward his master and his humble devotion.

This passage describes a petition submitted by local officials to the Jade Emperor (the supreme deity in Daoism) on behalf of farmers. After a year of diligent labor, the crops showed promising growth until suddenly being ravaged by insect pests (maozei refers to destructive insects). Facing this internal and external crisis, the distressed community followed ritual propriety by preparing a Rongxie ceremony (a Daoist ritual for dispelling calamities and seeking blessings). However, the disaster proved too severe for local resolution, prompting the officials to reverently submit this memorial.

The text notes that last winter brought snow to the southern regions, and spring rains arrived timely—omens that should have heralded abundance. Yet instead, crops withered while insect infestations spread. The officials self-reflect that their inadequate governance may have brought suffering upon the people, beseeching the Jade Emperor to show paternal compassion for his children. The phrase "a single grain's failure constitutes scarcity; one commoner's hardship becomes my fault" expresses their conviction that any crop loss or civilian suffering represents their personal failing.

While reporting emergency measures like pest burning, the memorial emphasizes the deeper need to "reverse Heaven's intent" (huitianxin) to resolve the crisis. Quoting the classical allusion "treading frost heralds solid ice," they underscore the importance of addressing problems at their inception. The final plea asks the celestial realm to transform misfortune into auspicious signs, restoring fields with "firm, plump, beaded, abundant" (describing fully ripened grain) harvests so people may eat without anxiety.

Dated to the second day of the first lunar month, this communal tribute employs the metaphor "children look to their father as to Heaven" to portray the Jade Emperor's awe-inspiring paternal authority, his divine power flowing like water through all things. Composed in the classical "trembling with reverence" memorial style, the document vividly embodies the Daoist cosmological principle of Heaven-human resonance.

Here are two Daoist memorial petitions expressing devotees' reverence for the deity King Qi Zhongwu Zhenren (a venerated immortal in Daoism). The first passage recounts the deity's heroic deeds of loyalty and martial valor in serving the nation, meriting his enfeoffment as a king whose blessings now extend throughout the Jianghuai region. The devotees present peppercorn-flower eulogies (ritual offerings symbolizing blessings) as auspicious purple qi (vital energy) fills the courtyard, and they receive propitious arrowroot arrows (ancient ritual arrows for warding off evil) with crimson light illuminating their homes. Filled with gratitude, they devoutly address the celestial palaces of the north (symbolizing the heavenly court) and pray for longevity at the Southern Mountains (sacred Daoist peaks), hoping for family harmony, universal peace, and the deity's divine protection.

The second passage, written on an auspicious day in the first lunar month, celebrates the deity's birthday amid swirling clouds of good fortune and thunderous cheers of joy. It extols King Qi Zhongwu Zhenren for his integrity, benevolence, and mastery of both civil and martial arts, leaving sacred traces in Jiangnan and Minzhong (modern Fujian). Following traditional rites, the devotees conduct the village drinking ceremony (an ancient local ritual honoring elders), observing proper order between young and old without overstepping boundaries, while praying for longevity, prosperity, safety, and happiness. The petition concludes with reverent congratulations.

The following "Southern Palace Petition" is a supplication on behalf of a man seeking safety. Its essence states: The profound Dao (the supreme truth of Daoism) is mysterious and unfathomable, yet only the virtuous receive its blessings. Though this man is gentle and kind, ill fortune has brought him calamity, but through sincere prayer, he has recovered. Though advanced in years with thinning hair, he rejoices in divine protection. Opening the jade scriptures (Daoist texts), he finds teachings to dispel misfortune; receiving the millet-pearl transmission (a Daoist cultivation method), he gains the essential dharma for universal salvation.

This scripture consists of two sections: the first is a Daoist practitioner's personal cultivation prayer, while the second is a supplication composed on behalf of female practitioners.

In the first section, the practitioner humbly acknowledges his superficial cultivation despite being ordained in the Daoist tradition, daring to perform liturgical rituals (Keyi). He reverently praises the boundless compassion of the Southern Palace Celestial Emperor (a revered Daoist deity), who governs the wondrous realm of Nine Yang and condenses the spiritual texts of the Three Caverns (Dongzhen, Dongxuan, Dongshen) to create all things. The practitioner prays for divine protection to preserve both body and spirit (Xing-Shen) for all beings, that spiritual nature may flourish like branching trees, and that mysterious Qi may flow endlessly like deep springs. He seeks liberation from disturbances of the seven emotions and six desires, clarity beyond worldly disputes, and ultimately ascension to the celestial realms with his name recorded in immortal registers (the "cinnabar tablets" and "azure records" refer to Daoist celestial rosters). Special petitions include obtaining the art of rejuvenation (turning white hair black), mastering the essentials of Neidan (internal alchemy) practice ("embracing yellow with purple Qi"), and blessings extending to future generations.

The second section, voiced from a female practitioner's perspective, references the Yellow Court Scripture (Huangting Jing), an important Daoist classic originating from Fusang Palace, and cites the achievements of Lady Wei Huacun, a female immortal of the Shangqing tradition. Literary allusions abound: Lu Ban's compass and square symbolize cultivation discipline, while the imperial tailor's craft represents self-cultivation. References to precious materials like Zhongshan's finest brushes and Lake Tai's blue bamboo for crafting scriptures and ritual implements metaphorically suggest the refinement required in spiritual practice. Later passages cite literati figures like Han Yu and Duan Wenchang, along with scholarly traditions like the Lu family teachings and Prince Teng's Pavilion, emphasizing the importance of ancient ritual propriety in cultivation. The text concludes with allusions to Confucius receiving the unicorn (the "qilin's final brushstroke") and imagery of flawless jade and coral, expressing yearning for perfect cultivation while modestly acknowledging current limitations and hoping for divine guidance through accumulated merit.

Both prayers embody the Daoist ideal of pursuing physical-spiritual perfection (Xing-Shen jumiao) and longevity through ritual repentance and diligent practice, while integrating personal cultivation with benefiting society. Rich in specialized Daoist terminology and classical literary references, these texts exemplify the characteristics of Song Dynasty Daoist literature.

This passage expresses the author's discontent with worldly customs and pursuit of ideal character. Lamenting how the old traditions of worshiping spirits and seeking quick gains—dating back to the Spring and Autumn period—still prevail, the author admires the teachings of Confucius and Mencius, champions the literary style of Han Yu and Liu Zongyuan, opposes Buddhist and Daoist (Laozi) philosophies along with Yang Zhu and Mozi's doctrines, and advocates filial piety and earnestness, yet feels isolated and helpless.

The phrase "even dark rooms are observed by Shenming (spiritual beings)" implies one should live with integrity. Using "precious jade" and "fragrant orchids" as metaphors for noble character, the author refuses to associate with "thorns" (petty individuals). The allusion to "auspicious purple Qi from Fengcheng shooting toward the stars" conveys longing for exceptional talent.

The latter section depicts literary flourishing: when the Hongdu Monument inscriptions were completed, the streets were packed with carriages, and connoisseurs gathered to refine their writings. Yet the author modestly claims limited talent, hesitating to stand alongside masters. The conclusion references the "trees of Shangqiu," subtly suggesting lofty aspirations despite humble circumstances.

Throughout the text runs the lament of unrecognized talent, showcasing traditional scholars' spiritual commitment to maintaining integrity in a turbid world. Rich in classical allusions and metaphors, it reflects the fusion of Daoist thought with Confucian values.

This passage contains modern interpretations of two Daoist poems:

The first poem, Xu Xian's Literary Essence, depicts a Daoist practitioner's attitude toward worldly offerings. References to "Wang Xizhi's calligraphy brushes" and "one hundred thousand spirit coins" (funerary money) represent valuable gifts, yet the cultivator considers none more precious than sincere virtue. The author cites the典故 of "Confucian Master Guanxi" (Yang Zhen) refusing Wang Mi's nocturnal gold offering to illustrate how Daoist practitioners should maintain personal integrity. The poem concludes by wishing the cultivator longevity like the southern mountain's cypress, flourishing descendants, and the transmission of such incorruptible virtue as accumulated yin功德 (merit).

The second poem, Song of the Captured Qilin, unfolds with the qilin (an auspicious beast symbolizing benevolence) as its central theme. It meticulously describes the qilin's attributes: ox tail, horse hooves, a single non-threatening horn, and movements conforming to cosmic patterns—truly "the most numinous among beasts." Yet the poet laments how in these chaotic times, ominous creatures like the bifang (one-legged freakish bird) and guiche (ten-headed monster bird) have appeared instead. Through this contrast, the poem observes how people often mistake appearances for reality, when true cosmic law manifests as "misfortune for the wicked, blessings for the virtuous." Finally invoking Confucius composing the Spring and Autumn Annals upon seeing a qilin, the verse sighs over contemporary moral decline while affirming the enduring legacy of the Annals' transformative teachings.

Both poems exemplify Daoism's emphasis on inner virtue and harmony with the Dao. Through juxtaposing auspicious and ominous signs, they exhort moral cultivation. Rich in典故 and symbolic imagery, these works showcase the distinctive allegorical style characteristic of Daoist literature.

These two didactic poems from the Daoist scripture Xu Xian Han Zao employ historical allusions and mythological tales to admonish worldly conduct. The first poem, Song of the Final Brushstroke, employs satire to expose social realities: people chase fame and wealth as if in a dream, while even sages like Confucius and Mencius have passed away, their teachings of benevolence and righteousness abandoned. The poem catalogs absurdities—illiterate officials flaunt wealth, gamblers stake fortunes in single throws, while impoverished scholars still affect lofty airs. The poet laments how figures like Gun (Yu the Great’s father), who transformed into a black fish, and the mythic Shu Hu, who died of greed, all met their fates as clear manifestations of cosmic justice.

The second poem, Liangfu Chant, opens with celestial and terrestrial imagery: the ancient prophecy of "blue cloth becoming silk" corresponds to the astrological division of the Dipper and Ox constellations over the Min-Yue region. Scenes of paying homage to the Giant Spirit (deity of mountain-splitting) and Mount Fang (a Daoist sacred site) subtly underscore reverence for heaven, earth, and the divine. The poet challenges skeptics who deny the spirit world—just as Gan Bao of the Jin Dynasty, compiler of In Search of the Supernatural, was hailed as "Dong Hu" (an upright historiographer of the Spring and Autumn period), or how the Governor of Yuzhang perished after discoursing on the Spring and Autumn Annals, and Wen Qiao’s rhinoceros-horn torch at Niuzhu Jetty revealed the netherworld. All attest to the tangible reality of both Yin and Yang realms. The poem closes with Confucius’典故 of "ceasing his brush upon capturing the qilin," signaling the end of discourse, for the golden ages of Yao and Shun are irretrievably lost.

Both poems emphasize: deities oversee human virtue and vice, revealing fortune and misfortune through hexagrams; integrity itself is noble virtue, and writing must carry substance. Through historical lessons, they demonstrate that corruption and folly inevitably incur heavenly retribution, urging readers to revere the Dao of heaven, cultivate virtue, and act with goodness.

This passage depicts an official's devout prayers for the salvation of his deceased relative. It opens with a description of the geomantically auspicious site: towering cliffs, tidal ebb and flow, moonlight through pines, and three mountain peaks standing like tripod legs. Mention is made of Master Huang (a fengshui expert) who, by examining the sand patterns resembling fish scales, identified the favorable terrain. Another geomancer, Li Boshao, further confirmed through his maps that this was a "phoenix nest" (an exceptionally propitious location).

The official humbly describes himself as aged, physically frail, and holding a low-ranking position. With trepidation, he offers prayers for the salvation of a certain filial daughter's deceased father (referred to as the "departed examiner" in classical terms). The father had succumbed to an incurable carbuncle on his back—perhaps afflicted by the "two demons" (personifications of illness) or troubled by the "Three Corpses" (Taoist concept of three malevolent spirits residing in the human body). Common belief held that such misfortune resulted from deficiencies in "hidden virtue" (Yinde), causing the deceased soul to fall into the "dark paths" of the underworld without deliverance.

Reflecting on the unbridgeable divide between the living and dead, the official draws parallels to historical injustices suffered by Gongye Chang (a disciple of Confucius who was wrongly imprisoned despite understanding bird language) and Sima Qian (the Han dynasty historian who endured castration). Comparing himself to "a honking goose" (symbolizing frank remonstration) and "a fish escaping the net" (representing narrow survival), he cites the "three considerations for leniency" from the Rites of Zhou, emulating Ti Ying (the Han dynasty filial daughter who petitioned to save her father). His desperation manifests in metaphors of "a moth darting into flame" and "a stray dog from a bereaved household."

Ultimately, he beseeches the merciful intervention of the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun), hoping that the golden-purple sacred image from the Eastern Extremity's Wondrous Sanctified Palace (the deity's abode) and the meritorious power of the Great Cavern Scripture (Dadong Zhenjing) might absolve the deceased's karmic burdens, transporting the soul to the Northern Bureau (the Taoist paradise under the Big Dipper's jurisdiction). The text exemplifies Taoist salvation rituals that integrate fengshui principles, concepts of hidden virtue, and karmic causality through earnest prayer to liberate departed souls.

This passage comes from the ninth volume of the Daoist scripture Xu Xian Han Zao. It describes the scene of selecting celestial officials (positions within the Daoist divine hierarchy), whose names would be recorded in the registers of the Southern Palace (Nangong, referring to the celestial court or abode of immortals in the southern heavens). The phrase "flying inscription" vividly depicts the swift writing of the immortal officials' names as they ascend to the celestial realm, evoking a sense of solemn ritual. The entire passage reflects the orderly bureaucratic system within the Daoist pantheon and the sacred moment when those who have attained the Dao are formally enrolled by the celestial court.