《徐仙真錄》

This passage documents the family history and political careers of Xu Wen, a high-ranking official of the Wu Kingdom during the Five Dynasties and Ten Kingdoms period, and his adopted son Xu Zhigao (later renamed Li Bian).

Xu Wen, courtesy name Dunmei, hailed from Qushan in Haizhou. He had five biological sons (Xu Zhixun, Xu Zhijian, Xu Zhixun, Xu Zhizheng, and Xu Zhi'e) and one adopted son, Xu Zhigao. Xu Wen initially served under Yang Xingmi, the founding ruler of Wu, and was promoted to Right Guard Commander due to military achievements. In 909 (the sixth year of Tianyou reign), the King of Wu appointed him as Governor of Shengzhou, where he trained naval forces in Jinling (present-day Nanjing). He later rose to key positions including Army Supervisor and Governor of Runzhou, eventually being enfeoffed as Duke of Qi with control over six prefectures. He established a military headquarters in Shengzhou.

Xu Zhigao, originally from Xuzhou, lost his father in childhood and wandered to Haozhou. After being adopted by Yang Xingmi, he was given to Xu Wen as a foster son. Gentle in temperament yet strategically astute, he served successively as Naval Commander and Governor of Shengzhou. In 918 (the fifteenth year of Tianyou), he became Deputy Army Supervisor of Wu, assisting in state affairs, and was later enfeoffed as Prince of Haidong. In 931 (the second year of Changxing reign), he garrisoned Jinling, consolidating political power while expanding the city walls and constructing palaces. In 935 (the second year of Qingtai reign), he was granted the titles Grand Marshal and Prince of Qi. In 937 (the second year of Tianfu reign), he formally established the Qi Kingdom. The Wu crown prince married his daughter, and he began establishing ancestral temples and altars of state, renaming Jinling as Jiangning.

The mentioned "ancestral temples and altars of state" (太庙社稷) were crucial ceremonial sites for venerating ancestors (太庙) and earth/grain deities (社稷), symbolizing political legitimacy. Posthumously honored as Prince of Qi with the posthumous title "Zhongwu" (Loyal and Martial), Xu Wen was later deified in Daoism as "Perfected Lord of Loyalty, Martial Prowess and Illumination, Prince of Qi." This account exemplifies how regional warlords of the Five Dynasties period progressively seized power through military achievements to establish independent kingdoms.

This passage records the enfeoffment achievements of the Xu family of the Southern Tang dynasty during the Five Dynasties and Ten Kingdoms period, focusing on Xu Wen (venerated in Daoism as "Righteous Ancestor") and the official promotions of his adopted sons and generals.

In the autumn of the eighth month, the ruler of Wu, Yang Pu, formally abdicated the throne to the Prince of Qi (Xu Zhigao). Xu Zhigao restored his original surname, Li, and changed his name to Li Bian, while honoring Xu Wen as his adoptive father (referred to as "Righteous Ancestor" in Daoism). Xu Wen’s sons were all enfeoffed as princes, and his daughters were granted titles as commandery and county princesses. Among them, one is the "Prince of Tang" now enshrined in the temple.

Xu Zhixun was appointed by the Wu ruler in the first year of the Qiande era (927) as General Who Supports the State and Governor of Jinling, later promoted to Right Commander of the Army and enfeoffed as Prince of Hong. Xu Wen’s adopted son, Xu Zhigao, served the Wu state with great caution, but the other sons of the Xu family often ostracized him. Once, they set a banquet with hidden swordsmen intending to assassinate Zhigao, but fortunately, Xu Zhijian warned him in advance, allowing him to escape. Zhijian was later enfeoffed as Prince of E.

Xu Zhixun was sent by Xu Wen in the second year of Tianyou (915) to Guangling to assist the Wu ruler, serving as Chief Military Commissioner and later enfeoffed as Prince of Guangling. Xu Zhizheng, after Li Bian accepted the abdication of Wu in the second year of Tianfu (937), was enfeoffed as Prince of Jiang. In the ninth year of Tianfu (944), he and the Prince of Rao led troops into Min, achieving military success. Later, he was enshrined in a temple, now worshipped as the "True Lord of Vast Grace from the Golden Palace of the Nine Heavens."

Xu Zhi’e was appointed by the Wu ruler in the nineteenth year of Tianyou (922) as Governor of Jinling. After Li Bian ascended the throne, he was enfeoffed as Prince of Rao, now enshrined in the temple as the "True Lord of Vast Grace from the Jade Palace of the Nine Heavens." The five marshals mentioned in the text were the garrison commanders of the ancestral temple. The stele inscription clearly records generals such as Wenchang, Xu Wenji, Li Gu, Han Xizai, Zu Quan’en, Yan Keqiu, Ruan Qing, and Lu Qi, who followed the True Lords, though their specific titles are no longer verifiable.

Zha Wenhui was appointed by the Southern Tang ruler in the eighth year of Tianfu (943) as Commissioner of the Bureau of Military Affairs. The following year, internal strife broke out in the Min Kingdom, and Zha Wenhui followed the two princes (Xu Zhizheng and Xu Zhi’e) on a military campaign, capturing Jianzhou and stationing troops in Jianyang, ultimately pacifying the four prefectures of Min. He is now enshrined in Lingji Palace as "Marshal Zha, Guardian of Eternal Peace."

Bian Hao, while serving as Court Receptionist in the eighth year of Tianfu, suppressed the rebellion of the demonic bandit Zhang Yuxian in Qianzhou. In the ninth year of Tianfu, he was promoted to Prefect of Xinzhou. At that time, the Chu region was in great turmoil, and the Southern Tang dispatched him to lead the campaign (the subsequent text is incomplete).

This account primarily documents the origins of several important Marshal deities at Lingji Palace (a Daoist temple) and the imperial honors bestowed upon it through successive dynasties.

The original marshals were all Tang dynasty generals: Bian Hao, Military Governor of Hunan, later became Marshal Bian of Wuan Garrison at Lingji Palace; Wei Cen, Deputy Commissioner of the Privy Council, was appointed Marshal Wei of the Left Gate Inspectorate; Zhao Huang, Prefect of Chizhou, became Marshal Zhao of the Right Gate Inspectorate; and Diao Yanneng, Military Governor of Fuguo, served as Vanguard Marshal Diao.

Beginning in the second year of the Qiandao era (1166) of the Song dynasty, local officials repeatedly reported miraculous manifestations at Lingji Palace to the imperial court. Emperor Lizong conferred the titles "Great Immortal of the Golden Tower of the Nine Heavens, Manifesting Virtue and Illuminating the Dao, Vastly Compassionate Realized Being" (Prince Jiang) and "Exalted Immortal of the Jade Tower of the Nine Heavens, Propagating Transformation and Supporting Teachings, Brilliantly Compassionate Realized Being" (Prince Rao) during the Duanping era (1234-1236), along with posthumous honors for their parents. In the first year of the Jiaci era (1237), the temple was officially named "Lingji Palace."

By the fourteenth year of the Yongle era (1416) in the Ming dynasty, officials Wang Yu and Fang Bin reported divine manifestations to the court. The following year, Emperor Chengzu elevated the Golden Tower Realized Being to "Mysteriously Perceptive and Profoundly Empty, Wonderously Responsive, Compassionately Beneficent, Vastly Gracious Realized Being of Pure Tenuity Cavern Mystery," and the Jade Tower Realized Being to "Luminous and Vastly Serene, Penetratingly Profound, Wonderously Responsive, Benevolently Beneficent, Vastly Gracious Realized Being of Elevated Brightness," while also granting posthumous honors to their parents.

This passage records the history of imperial honors bestowed upon Lingji Palace from the late Tang to early Ming periods, demonstrating the interactive relationship between the Daoist pantheon and successive imperial dynasties. The appellations "Golden Tower" and "Jade Tower" reflect Daoist classifications of celestial ranks, while the imperial honors illustrate Daoism's position within the official religious system.

In the sixteenth year of the Yongle era (1418) of the Ming Dynasty, the Immortal Consort Xu Shi Zhenying and the Immortal Consort Tao Shi Gongjing were granted additional honors. At the same time, the True Lord of Golden Palace (Jinque, referring to the celestial abode in Daoism) Protector of the Nation and Guardian of the People with Great Grace, and the True Lord of Jade Palace (Yuque) Supporter of the Nation and Benefactor of the People with Great Grace also received further titles. Their father, the True Lord Yiliang, had his temple bestowed with the name "Hong'en Lingji Palace" (Palace of Vast Grace and Numinous Aid), a title reaffirmed in the tenth year of the Xuande era (1435). Later, when a new emperor ascended the throne, additional honors were granted to the True Lord of Golden Palace Revered Blessings and Vast Grace and the True Lord of Jade Palace Bestower of Blessings and Vast Grace.

The ancestral temple at Aofeng (Turtle Peak) was first built in the second year of the Kaiyun era (945) of the Later Jin dynasty during the Five Dynasties period. At that time, the True Lord led troops into Fujian to suppress banditry, and the local people erected a shrine at Aofeng in his memory. By the eighth year of the Taiping Xingguo era (983) of the Northern Song Dynasty, it was rebuilt as an ancestral temple. The original site still exists today, located in front of the present-day Buddhist temple. By the jiachen year of the Yongle era (1424) in the Ming Dynasty, this ancestral temple had stood for 479 years.

The Hong'en Lingji Ancestral Temple was initially constructed in the eighth year of the Taiping Xingguo era (983) of the Northern Song Dynasty by the patron Fang Jue, built of stone. It later served as the model for other shrines. Rituals were presided over by the Fang family. In the seventh year of the Zhizheng era (1347) of the Yuan Dynasty, it was rebuilt by Fang Zhuangyou and others, who also erected a commemorative stele. By the third year of the Yongle era (1405) in the Ming Dynasty, Fang Wenzhao and others raised funds for reconstruction, adjusting the temple's orientation. By the jiachen year of the Yongle era, this ancestral temple had existed for 442 years.

The Huangxi Community Altar was established in the first year of the Xiangfu era (1008) of the Northern Song Dynasty, branching from the incense tradition of the ancestral temple. In the seventh year of the Zhenghe era (1117), it was relocated to the Hong'en Lingji Palace, and the original site was renamed the Community Altar.

The Hong'en Lingji Palace was moved to its current location in the seventh year of the Zhenghe era (1117) of the Northern Song Dynasty after the abandonment of the Huangxi shrine. The temple faces the jia-geng direction (east-northwest). Local elders would bring offerings annually to the ancestral temple to pay homage, demonstrating their remembrance of origins. In the thirteenth year of the Zhizheng era (1353) of the Yuan Dynasty, it was rebuilt by Shen Jianweng and others, who also erected a stele. Later, Fang Huan and others expanded the Mingtang (ritual hall) and the gate tower. In the eighth year of the Yongle era (1410) of the Ming Dynasty, Fang Wenzhao and others raised funds for reconstruction. In the fifteenth year of the Yongle era (1417), imperial officials led troops to expand the foundation and rebuild the complex, with an imperial stele inscribed. By the jiachen year of the Yongle era, this palace had stood for 309 years.

In the Yisi year of Emperor Huizong's Xuanhe era (1125 CE) of the Song dynasty, the initial altar was first established (the "tanshan" refers to ancient earthen platforms used for sacrifices). When local prayers for rain proved efficacious, this ancestral shrine was founded and named "Rain-Praying King." By the Jiachen year of Emperor Xiaozong's Chunxi era (1184 CE) in the Southern Song, villager Guo Xisheng reconstructed the shrine. During the Yuan dynasty's Yuanzhen era (1295 CE), Zhang Feng and others conducted further renovations. By the Yongle era's Jiachen year (1424 CE) of the Ming dynasty, the shrine had maintained uninterrupted worship for three full centuries.

The incense offerings at Lingji Palace flourished remarkably in this region. As the population thrived, branch temples proliferated across locations like Yushui, Qingjiang, Guigong, Yueshan, Yuban, Fushan, Qilong, Xin'anjiangwei, Shishe, Pengshan, and Qingbu—extending from the southwest to the northern Baihe Lushan area. Though halls like Cishi, Fuzang, Hufa, and Qielan bore different names, their spiritual lineage all traced back to the ancestral temple, representing branches of the Hong'en Zhenjun (True Lord of Vast Grace). Variations in enshrined generals across shrines reflected the distinct divine emissaries dispatched by the True Lord during each temple's founding.

Regarding the origins of the Xu Immortals (Xian): Tradition holds that their solemn portraits once stood in the eastern and western corridor chambers of Lingji Palace's ancestral shrine. In my youth, I (Huang Heng) often heard elderly scholars recount these as manifestations of the Two Xu Immortals receiving worship. Now I systematically record these accounts with appended poems extolling their virtues—from initial scripture-reciting benevolence, to secret virtue-accumulation and aiding others, to establishing the Zhiyu temple with enduring incense—all preserved in orderly sequence. Visitors here seem to witness centuries of history unfolding before their eyes as if occurring today, inevitably stirring reverent awe.

With the passage of time, the portraits have faded and deteriorated. Fearing these deeds might be forgotten, I specifically document them for posterity. By the Yongle era of the Ming dynasty, the deities manifested anew with efficacious miracles to protect the people—a clear demonstration of divine grace re-emerging in that period. I, Huang Heng the Hermit of Linqiu, reverently compile these records.

On the Two Xu Immortals' cultivation: They were descendants of King Yan of Xu from the Spring and Autumn period, sons of Xu Wen of the Southern Tang, hailing from Haizhou's Qushan (modern Lianyungang, Jiangsu). From youth they delighted in charity and resolved to pursue spiritual practice. They readily aided the impoverished, spurned luxurious food and clothing, disdained rare curios, and embraced austere simplicity. Maintaining daily vegetarianism, their accumulated merit gradually elevated them to immortalhood. A commemorative verse reads: "Such karmic goodness remains rare in this world—who comprehends the joy of awakened cultivation? Their cinnabar hearts blaze like fire illuminating the void, as divine manifestations endure from antiquity to present."

The Records of Immortal Xu documents the spiritual cultivation and benevolent governance of brothers Xu Zhizheng and Xu Zhie during the Five Dynasties period.

Their daily practice was rigorous: at dawn each day, they would maintain vegetarianism while reciting the Jade Emperor Scripture (Yuhuang Jing) and chanting the sacred names of the Dipper Lords. They fully observed all Daoist scriptures and liturgical rites (Keyi). Every evening without fail, they purified themselves through fasting and ablutions, setting up an incense altar to worship the Dipper Lords together, praying for an end to warfare and peace for the people. Despite the demands of governance, their practice never wavered—in fact, their commitment to the Dao only grew stronger over time.

Later, the Tang ruler enfeoffed them as princes: in the second year of Jin Tianfu (937 CE), Xu Zhie was granted the title Prince of Jiang, while Xu Zhizheng became Prince of Rao, governing Jinling (modern-day Nanjing). They pacified displaced refugees, administered over twenty prefectures, reduced taxes, and ensured military provisions, bringing stability and prosperity to the diverse peoples of the Jiangnan region.

The text also records their suppression of rebellion: in the second year of Jin Kaiyun (945 CE), when civil unrest erupted in Min, they led troops through Qingbu Village, where elders lined the roads offering food and wine in welcome. Upon learning that rebel forces were causing chaos at Aofeng Mountain, they swiftly mobilized their army to eliminate the rebel leaders, restoring peace to the populace.

When their forces prepared to depart after quelling the disorder, the local people clung to them in reluctance, later erecting a shrine to pray for their longevity. These deeds were commemorated in poetry, celebrating their dual cultivation of spiritual virtue (De) and worldly benevolence.

Immortal Xu (a Daoist deity) cut thatch grass north of Longtan Pond on Mount Aofeng to build a hut where he enshrined divine images for worship. Mornings and evenings he burned incense and lit lamps to pray for the ruler's blessings, which deeply moved the monarch. The ruler made a solemn vow with the people, declaring: "Next year I shall depart this world, and my spirit will dwell here." The original site where the ancestral hall was later built now lies before the present Buddhist temple. A poem records: "Gratitude runs deeper than oceans; At Aofeng's pond north stands the living shrine"—marking his covenant with villagers for perpetual incense offerings.

Later, Immortal Xu was conferred the divine office of "Dushui Envoy" (Water Controller). During their earthly lives, the two immortal lords devoted themselves to cultivation. After perfecting their virtues and attaining profound mastery of the Dao, their names ascended to the celestial registry. Having achieved feathered ascent at Mount Gouwu, and because they had jointly venerated the Northern Dipper (Ursa Major) during their mortal lives, both were appointed as "Two Envoys of Water in the Dipper Constellation," granted access to heavenly palaces. Holding a blue tally in their left hands and a yellow ceremonial axe in their right, they stand in attendance before the Jade Emperor's throne, secretly protecting the people. A verse states: "The Northern Dipper's longevity secrets are rarely revealed; Immortals who grasp this truth manifest divine powers. First appointed as Dushui Envoys at Heaven's Gate, They enter jade palaces to serve before the Emperor."

Subsequently, Immortal Youzhen, after attaining the Dao, visited the Palace of Five Radiances to pay homage to the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones). Kneeling, he petitioned: "I grieve that mortal beings persist in evil deeds without repentance—how might they be awakened? I beseech Your Eminence to reveal salvation's method." The Celestial Worthy then transmitted this scriptural verse: "Through self-cultivation, perpetual auspiciousness naturally follows." Another poem records: "The Mystic Gate establishes teachings to transmit salvation's path; Personal instruction of true scriptures bears no error. Both immortals return to wondrous Dao's essence, Hearing frequent sutras in the Five Radiances Palace."

Though born into nobility with a princely title, Immortal Xu spurned wealth, devoting himself solely to studying Daoist scriptures (Jing) and living in tranquil purity. After achieving immortality, inspired by Master Huangting (a renowned Daoist adept), he sought teachings during the Later Jin dynasty's Kaiyun era (944–946 CE), obtaining longevity secrets and scriptures of Daoist virtue (De). A verse extols: "Huangting's master embodies profound Dao; His longevity formula remains world-rare. Visiting reclusive immortals' abodes, He learned canonical teachings and mystic arts."

Having realized the Dao, the two immortal lords propagated its profound truths—assisting the Northern Dipper above while benefiting sentient beings below. Later, they paid homage to Dipamkara Buddha (the Buddha of Fixed Light), embodying the harmony between Daoism and Buddhism.

The Perfect Response Universal Compassionate Master (an honorific title for Daoist adepts) had attained a bodhisattva-like state that reached the realm of True Suchness (Buddhist term denoting ultimate reality). His spirit harmonized with the profound mysteries of Heaven and Earth, while his inner wisdom and compassionate power (De) shone ever brighter, embodying a natural realization of the "marvelous existence within true emptiness" (a Daoist philosophical concept describing the unity of formless ultimate reality and phenomenal existence). A verse praises: Returning from meditation before ancient Buddha altars, the True Immortal (referring to Immortal Xu) bowed to inquire of Zen barriers; Awakening mind and nature to perceive the mysteries of emptiness—revealing how Buddhist and Daoist origins share one root.

In the second year of the Later Zhou dynasty's Xiande era (955 CE), Immortal Xu began prescribing remedies and drawing talismans (Fulu) through spirit writing (a Daoist method of divine communication), his reputation spreading far and wide. His secret accumulation of virtuous deeds (De) became widely known—the people revered him like a parent and relied on him as their protector. From then on, every prayer and divination proved efficacious, with even grave illnesses often cured by his prescriptions. As his divine powers manifested more profoundly, the people's devotion deepened. A testimonial verse reads: Xiande-era spirit talismans spread throughout the world, Immortal prescriptions miraculously healing multitudes; Every entreaty answered reveals true divinity, Elders restored to health, the afflicted finding peace.

During the Xiande period, villagers accidentally started a fire. What began as scattered flames, fanned by winds, became a raging inferno that reduced grand buildings to ashes in moments while continuing to spread. As panic ensued, the people cried out to Immortal Xu and his brother (the Two Lords). Immediately, a divine wind arose to reverse the flames, extinguishing the fire completely within moments. The grateful villagers composed: Raging flames devouring homes, Towering structures vanishing in an instant; Divine beings stirred winds to reverse disaster, People restored to peaceful lives.

The treacherous rapids of Min River's Cangxia Gorge (a dangerous Fujian waterway) hid perilous reefs beneath its turbulent currents, frequently capsizing vessels. In the first year of the Northern Song's Kaibao era (968 CE), a merchant ship nearly foundered with its cargo when sailors desperately invoked the Two Lords' names. Suddenly, yellow banners (a sign of Daoist divine manifestation) appeared amidst the clouds, and the raging waves instantly calmed. A verse records: Min River's rapids block passing boats, Cangxia's perils compound distress; At the critical hour yellow banners manifest, Furious waves transform to placid flow.

In mid-spring of Kaibao 8 (975 CE), an epidemic spread. Villagers suffered contagious diseases (li ji) that struck entire families consecutively, with medicines proving ineffective. Some called it "toad miasma" (an ancient term for certain plagues), spreading terror through the community. When the people prayed at the shrine, Immortal Xu descended to reveal... (subsequent exorcism content missing).

This account records the divine manifestations of Immortal Xu (a Daoist perfected being), including miraculous healings and rain-making to relieve drought. It mentions how Immortal Xu could cure epidemics using spiritual talismans (fulu) and celestial medicines, with particular expertise in dispelling "toad miasma," a disease caused by noxious vapors. When miasma spread, neighbors would panic, but by praying for Immortal Xu's divine intervention, the pestilential qi could be dispersed, ensuring local safety.

In the eighth year of Emperor Taizong's Xingguo era (983 CE) during a spring drought, when villagers prayed for rain at the shrine, a wooden incense burner suddenly rose from the water. Two dragons escorted the burner as it drifted westward, coming to rest at Hengxi Creek near Zhiyu Mountain without further movement. Auspicious signs appeared simultaneously: spirit money arranging itself into protective boundaries, extraordinary fragrances filling the air, and celestial lanterns illuminating the night. Local resident Fang Jue consequently built a temple for worship, which later became known as "Zhiyu" (Lingzhi Isle) after medicinal mushrooms grew beside it.

The text documents Immortal Xu's lineage: his father Xu Wen (posthumously honored as Prince of Qi with the title "Loyal and Martial"), and mother Lady Tian Shugong (enfeoffed as Immortal Consort of Benevolent Longevity). His two elder brothers also manifested spiritually and received temple worship, being venerated respectively as Princes of Tang, Hong, E, and Guangling. Immortal Xu's wives—Lady Xu (enfeoffed as Lady of Jing) and Lady Tao (Lady of Wei)—were both honored as immortal consorts for their virtue. They assisted the Sovereign of Eastern Florescence (Donghua Dijun, the Daoist deity overseeing celestial registers) in managing the "Department of Life Registration," responsible for recording human births and deaths.

During the Huanglu Grand Purification Ritual (a Daoist zhaijiao ceremony for soul salvation) in the first year of Emperor Taizong's Zhidao era (995 CE), celestial music suddenly resounded through the skies amidst auspicious clouds. This marked the Jade Emperor's dispatch of divine envoys conferring upon Immortal Xu the title "Perfected Being of the Golden Portal," while his brothers became "Perfected Beings of the Jade Portal." Their parents and wives all received heavenly titles—illustrating the Daoist cultivation principle of "one attaining the Dao elevates the entire family."

This scripture records several miraculous deeds of Immortal Xu (a Daoist deity):

The story of Liu Yi repelling invaders: When Liu Yi from Fujian encountered bandits invading the border in Guizhou, he secretly prayed before the Twin Towers (referring to Immortal Xu), and the bandits were indeed routed. Later, during battles at Dayi Town led by Han Shizhong and at Monk's Plateau by Wu Jie, divine soldiers were seen secretly protecting them. Most remarkably, the vegetation on Mount Xiaogong (a Daoist sacred site) manifested spiritual power, making enemies see from afar a million armored cavalry standing in battle formation, causing them to retreat without fighting.

The construction of Dragon Head Palace: In the seventh year of the Zhenghe era (1117) under Emperor Huizong of Song, the temple was built at Dragon Head Mountain. During the Guisi year of the Yuan dynasty (1293), Shen Jianweng and others restored it. In the fifteenth year of the Yongle era (1417) under the Ming emperor, an expansion was ordered by imperial decree, with official rituals conducted and Fang Wenzhao appointed as temple guardian.

Rain-praying miracles: During a severe drought in the seventh year of the Xuanhe era (1125) under Emperor Huizong, farmers prayed at the temple whereupon dark clouds immediately gathered and heavy rain poured down. People witnessed a divine dragon appearing south of the mountain, with golden insignia manifesting on yellow banners, resulting in abundant harvests that year.

The locust-eradication miracle: In the fifth month of the second year of the Jiading era (1209) under Emperor Ningzong, when crops were heading and locusts swarmed, villagers burned incense and prayed at the temple. Suddenly, thunder and lightning with fierce wind and rain struck down all locusts dead upon the ground.

These deeds were recorded in poetic form, praising Immortal Xu's divine responsiveness in protecting the nation and aiding the people, as well as the imperial court's reverence for the sacred temple. The mentioned "Twin Towers" and "golden insignia on yellow banners" are distinctive Daoist sacred symbols.

The Records of the Immortal Xu recounts how two immortals (the Xu Immortals) manifested divine protection for the people and were ultimately granted imperial honors.

During a severe locust plague, a sudden gale and torrential rain swept the pests into the fields, drowning them all. Later, when the Huangxi River flooded and submerged crops, just as the people panicked, thousands of workers mysteriously appeared with tools to dredge the waterways. After the waters receded, these figures vanished without a trace, and the people realized they had been aided by celestial soldiers and divine generals.

These two immortals had already received honors from the Heavenly Emperor. In the third year of the Duanping era (1236) of the Southern Song dynasty, local people petitioned the imperial court, and the emperor formally issued an edict bestowing upon them a sixteen-character honorific title. The following year, in the first year of the Jiaxi era (1237), they were further honored with a golden plaque inscribed "Lingji Palace" (Palace of Numinous Aid).

During the Yongle era of the Ming dynasty (1416), Minister Fang Bin and others reported the immortals' miraculous deeds to the court. The imperial court dispatched Attendant Wang Yu with an edict to invite the immortals from their shrine. The immortals manifested their presence, agreeing to the summons, and accompanied the envoy to the capital. On the morning of the eleventh day of the third lunar month the following year, the two immortals appeared amid auspicious clouds with five divine marshals to pay homage to the emperor. From then on, their worship flourished even more. The accompanying verse attributes this to the immortals' sincere devotion to aiding the nation.

That year, the emperor fell ill and relied entirely on the divine protection of the True Lord Xu Xian day and night. Working through subtle Daoist mysteries, the True Lord secretly employed spiritual talismans (fulu) paired with celestial medicines. Every prayer uttered was instantly answered, completely curing the emperor's persistent ailments. A commemorative verse praises: "The heavenly physician's miraculous talismans and medicines never ceased guarding the imperial body—such death-defying divine power inspires boundless gratitude."

In recognition of these miraculous deeds protecting the nation, the imperial court constructed a special traveling palace shrine in Beijing for the True Lord. To its west stood the Hall of Birth Blessings enshrining two immortal consorts—the Ladies of Jing and Wei—where auspicious signs like five-colored clouds and circling white cranes frequently appeared. Another verse observes: "Moved by the deities' power to shape creation, this shrine of perpetual auspicious signs shall shine eternally with the sun and moon."

The emperor issued an edict bestowing upon the True Lord an unprecedented thirty-two-character honorific title: "True Lord of Golden Tower, Purity and Subtlety, Cavernous Mystery, Empty Virtue, Wondrous Resonance, Compassionate Grace, Protector of the Nation and Shelter of the People, Vast Benevolence." His parents and the two immortal consorts received posthumous titles as well. As the verses declare: "This supreme honor surpassing all ages shall be forever recorded in history."

When artisan Zhu Guanyinbao from Yingtian Prefecture, grieving his mother's brain abscess, prostrated three thousand times at the Lingji Palace, the True Lord manifested to grant healing medicine that cured her immediately. The court commemorated this filial devotion with an inscribed plaque. The records note: "The pious son's sincerity moved the divine, prompting imperial recognition of his household."

During the zhaijiao purification ritual held on the 15th day of the second lunar month in the Jihai year of the Ming Dynasty, five-colored celebratory clouds encircled the altar throughout the ceremony—an auspicious manifestation witnessed by all attending officials.

This account tells the story of how Xu Zhizheng and Xu Zhie, two Southern Tang dynasty princes during the Five Dynasties period, achieved immortality. Zhang Yuqing (an honorific title for advanced Daoist practitioners), as the seal-holding patriarch, summoned over seven thousand Daoist priests from Zhejiang, Huguang, Jiangxi, and Fujian to conduct a ritual assembly. During the seven-day ceremony, auspicious signs appeared—immortals manifested, white cranes descended, and multicolored clouds gathered.

The Xu brothers were descendants of the ancient King Yan. Exceptionally talented and benevolent, they demonstrated loyalty to their sovereign and filial piety to their parents while devoutly practicing both Buddhist and Daoist traditions (the "Three Jewels" referring to Buddha, Dharma, and Sangha). They diligently recited the Jade Emperor's True Scripture (Yuhuang Zhenjing) and regularly performed zhaijiao (Daoist purification rituals). The elder brother Xu Zhizheng was enfeoffed as Prince of Jiang, while the younger Xu Zhie became Prince of Rao. Governing over a dozen prefectures from their base in Jinling (modern Nanjing), they pacified refugees and brought prosperity to the Jiangnan region.

When ordered to campaign in Fujian, the brothers, concerned about harming civilians, would face north to worship the Big Dipper on each new and full moon (the first and fifteenth days of the lunar month), maintaining vegetarian fasts to pray for an end to hostilities. They treated surrendered rebels with compassion, punishing only the ringleaders while sparing coerced followers. Not even a single vegetable or grain was taken from the people, who revered them as "second parents" and built a shrine in their honor at Aofeng.

After their successive ascensions to immortality, they became Water Commissioners of the Dipper (a celestial office in Daoist cosmology), protecting humanity from the heavenly court. During droughts, villagers praying at their shrine would witness crimson spirit snakes emerging from the deep pool before the altar, followed by rising mist—rain always fell the next day, ensuring abundant harvests. On another occasion when floods threatened farmland, the waters miraculously receded during the panic. These marvels confirmed their status as perfected immortals (xianzhen) continuing to safeguard the people.

Suddenly, thousands of workers appeared carrying shovels and baskets to dredge waterways and open channels, causing the floodwaters to recede without harming the people—then these figures vanished without a trace. They were revealed to be celestial soldiers dispatched by the deities. At the treacherous rapids of Cangxia Beach, where turbulent waters and jagged reefs often capsized boats, terrified boatmen would see faint banners emerging from the clouds whenever they cried for help, and the waters would instantly grow calm.

Whenever wildfires broke out or locusts ravaged crops, the people would pray to these deities, and contrary winds would arise to extinguish the flames while the locusts would disperse on their own. The gods also bestowed talismanic elixirs (fulu): the sick would recover immediately after ingestion, and childless couples would be blessed with thriving offspring. Thus, the region enjoyed bountiful harvests and prosperous livelihoods.

When the Fujian official Liu Yi served in Guizhou, the Jiaozhi barbarians invaded the borders and captured Qinzhou. After Liu Yi performed solemn purification rituals (zhaijiao) and prayed fervently, the enemy forces indeed retreated in disarray. Later, during battles at Dayi Town led by Han Shizhong and at Heshangyuan by Wu Jie, both generals invoked divine assistance. Enemy troops reportedly saw countless banners fluttering through mountain valleys as if a million warriors stood ready—terrified, they fled without engaging in combat.

During a grand Yellow Register Retreat (Huanglu zhai)—a major Daoist rite for salvation of the deceased—celestial music suddenly resonated through the air as auspicious clouds gathered. The Heavenly Emperor had dispatched immortal officials to confer titles: Prince Jiang was enfeoffed as "Great Immortal of the Golden Tower of the Nine Heavens, Manifesting the Dao and Virtue, Vastly Compassionate Perfected Being," overseeing the Shangqing Celestial Script Academy, while his wife Lady Xu received the title "Benevolent and Auspicious Immortal Consort." Prince Rao was titled "Exalted Immortal of the Jade Tower of the Nine Heavens, Propagating Transformation and Upholding Teachings, Vastly Charitable Perfected Being" in charge of underworld affairs, with his wife Lady Tao honored as "Kind and Compassionate Immortal Consort." Their parents were respectively granted the titles "Loyal and Martial Perfected Being" and "Benevolent Longevity Immortal Consort."

Finally, when the reigning emperor fell ill, these deities secretly guarded him day and night—deploying numinous talismans and dispatching celestial physicians—demonstrating countless miraculous interventions.

This passage records the imperial honors bestowed upon the Immortal Xu brothers (Daoist deities Xu Zhizheng and Xu Zhie) and their family during the Song Dynasty. The general meaning is as follows:

The Xu brothers could respond to prayers through spiritual resonance, using miraculous prescriptions to rescue the critically ill from danger and cure stubborn diseases as if granting them rebirth. Grateful for these divine blessings, the imperial court conferred upon them exalted titles: the elder brother Xu Zhizheng was honored as "Perfected Lord of Vast Grace Who Embodies Purity and Subtlety, Penetrates the Mysteries, Empties the Void, Marvelously Responds with Compassion, Protects the Nation and Shelters the People," while his wife was granted the title "Lady of Jing State" with the additional honorific "Immortal Consort of Chaste Response." The younger brother Xu Zhie received the title "Perfected Lord of Vast Grace Who Manifests Heightened Illumination and Profound Serenity, Penetrates Profundity, Marvelously Responds with Benevolence, Assists the Nation and Blesses the People," with his wife honored as "Lady of Wei State" and "Immortal Consort of Reverent Tranquility." Their parents were posthumously honored as "Perfected Lord of Enlightened Assistance" and "Immortal Consort of Virtuous Kindness."

The imperial court not only rebuilt their temples in Fujian but also established branch shrines in the capital, mandating officials to strictly observe sacrificial rituals. The text emphasizes that ministers whose achievements benefit the nation and whose virtue nourishes the people must have been heroes in life and will surely become deities after death. During turbulent times, the Xu brothers protected the territory and brought peace to the people. When pacifying rebellions in Fujian, they maintained perfect discipline without harming civilians, sparing them the ravages of war. Thus, the people spontaneously established lifetime shrines to worship them. After attaining immortality, they continued to manifest miracles that dispelled disasters, enabling the people to live in peace and prosperity, until their accumulated merit became complete and they were enshrined as Perfected Ones by the celestial court.

The passage concludes with three commemorative poems: The first praises how they fulfilled filial piety, loyalty, and spiritual cultivation, with both brothers receiving royal honors. The second recalls how their garrisoning of Jinling brought peace to Jiangnan and how their pacification of Fujian preserved the populace. The third records their miraculous deeds, such as relieving droughts like dormant dragons bringing rain. These divine manifestations all resulted from their long accumulation of hidden virtue (Yin De), enabling them to achieve the eternal endurance of Heaven and Earth.

The Records of the True Immortals Xu recounts the miraculous deeds and protective virtues of two enlightened immortals (Prince Jiang and Prince Rao) who safeguarded the nation and blessed the people.

The first passage describes how the immortals manifested their divine power to subdue floods, sparing the common folk from disaster, and how the treacherous rapids of Cangxia became safe for navigation. The second passage tells of the immortals shielding crops from locust plagues, preventing fires among the people, and ensuring bountiful harvests in the fields. Their sacred talismans (fulu) bestowed blessings for prosperous descendants and even cured severe illnesses. The third passage depicts their divine manifestation in Gui Commandery, where they repelled enemy forces like the legendary Eight Lords of Mount Bagong, summoning celestial soldiers to break the siege.

The following passages continue: The immortals granted sacred talismans and wondrous medicines, ever-vigilant in protecting devotees. They responded instantly to prayers, wielding their divine powers to traverse heaven and earth. In life, they were illustrious generals of great merit; after ascension, they received imperial worship. Their awe-inspiring presence guarded the nation and its people, their fame enduring as long as heaven and earth.

The text concludes with an imperial stele inscription, praising these two perfected beings (Prince Jiang and Prince Rao) as scions of the Southern Tang royal house who served the people with distinction. After attaining immortality, they continued their protection, commanding wind and rain and answering prayers in an instant. The emperor particularly recounts his own illness, which no physician could cure—until the immortals’ unseen intervention restored his health. In gratitude, he erected a temple and stele in their honor. The inscription emphasizes the vast merit of these immortals, whose divine responses transcend mortal understanding.

This passage records an imperial edict bestowing honors upon two perfected beings (zhenren, accomplished Daoist practitioners). The emperor praises these two adepts for employing spiritual talismans (fulu) and immortal medicines to heal the common people—reviving the dying and raising the fallen—demonstrating the merit of restoring life to the deceased. Humbly acknowledging his own shallow virtue (de), the emperor expresses profound gratitude for such divine favor, likening the deities' boundless grace to the depth of oceans and height of mountains.

The emperor formally confers new titles upon the two perfected beings: the elder brother is named "Perfected of Clarity and Subtlety, Cavernous Mystery, Empty Tranquility, Wondrous Resonance, Compassionate Grace, and Vast Benevolence," while the younger brother receives the title "Perfected of Luminous Height, Vast Serenity, Penetrating Profundity, Marvelous Response, Benevolent Grace, and Vast Benevolence," while retaining their original designations. Additionally, the emperor orders the renovation of their temple to make it lofty and spacious, fit for divine residence. Officials are appointed to oversee daily incense offerings, conduct seasonal rituals in spring and autumn, replace the deities' robes annually, and assign five households to maintain the temple grounds.

The emperor admits that while the deities' merit is profound, his reciprocation seems meager. Though the deities seek no reward, he still feels inadequate in his devotion. The text extols how these perfected beings embody the Dao's generative principles of heaven and earth, freely traversing the realms of yin and yang, visiting the supreme celestial realm of Great Clarity (Taiqing) in an instant, overseeing the four directions, and benefiting humanity—their luminous virtue defies full expression in words.

The edict concludes with a poetic eulogy: These two innate numinous beings were heroes in life and became illustrious deities after death. They protect the Lingnan region (referring to modern Guangdong), harmonizing wind, rain, and seasonal temperatures—ensuring mild winters and cool summers—while dispelling plagues, ensuring abundant harvests, and warding off inauspicious forces. Their temple stands majestically atop Tortoise Peak, surrounded by sublime natural beauty, with perpetual offerings throughout the seasons. When the deities journey forth, their processions are adorned with feathered canopies (yubao) and ritual banners (daochuang jie), swiftly answering prayers and bestowing inexhaustible grace. The emperor vows to eternally commemorate their protective merits, inscribing this account on stone steles to endure for generations.

Note: "Lingnan" refers to the ancient southern region; "Great Clarity" (Taiqing) is the highest Daoist celestial realm; "feathered canopies" and "ritual banners" are ceremonial regalia. These titles and rituals reflect the distinctive features of Daoist divine hierarchy.

On the first day of the fifth month in the fifteenth year of the Yongle era, a true story of filial piety moving Heaven was recorded.

In the First Ward of Waxie Dam, Jiangning County, Yingtian Prefecture (modern Nanjing), there lived a jeweler named Zhu Guanyinbao. Beginning from the eleventh month of the Yongle 16th year, he repeatedly dreamed of his deceased mother laughing and talking at home. Overcome with longing, he waited until the twenty-third day of the twelfth month when an acquaintance Zhang Degang arrived from Nanjing bearing news: "As I departed, I saw your mother with an unhealed sore on the back of her head." Guanyinbao was terrified upon hearing this.

He immediately made a vow to Heaven to perform three thousand full prostrations at Hong'en Lingji Palace (a renowned Daoist temple of the Ming Dynasty): one thousand to repay Heaven and Earth's grace, one thousand to pray for national peace, and one thousand to seek talismanic medicine for his mother's cure. At dawn on the twenty-fifth day, as he completed his first thousand prostrations in the temple, he lit three incense sticks with his right arm while reciting the sacred name of the Jade Emperor 108 times. Near the recitation's end, white mist suddenly rose within the hall, revealing an extraordinarily tall immortal with jade-white complexion and flowing beard. This golden-robed deity, wearing a ruyi crown and standing amid clouds, beckoned to him. Trembling, Guanyinbao crawled forward on his knees. The celestial being bestowed upon him a sprig of dried cypress leaves and two yellow paper talismans (fulu) painted with red gourds, instructing him to decoct these for his mother's medicinal brew.

After kowtowing to receive the talismanic cure, Guanyinbao watched the deity vanish with the mist. Overcome with awe, he collapsed in a cold sweat until temple priests revived him. Completing the remaining two thousand prostrations, he was presented to the imperial court the next day through priestly recommendation. The emperor specially awarded him 5,000 strings of cash, ten shi of rice, exemption from corvée labor, and honors for his household, even dispatching officials to escort him home to attend his mother.

No human virtue surpasses loyalty and filial piety. Zhu Guanyinbao, who always cherished these virtues, demonstrated such sincere devotion upon hearing of his mother's illness that he moved the gods to descend with miraculous talismans. This proves a heart of true loyalty and filial piety can indeed connect with Heaven and Earth.

During the ceremonial worship at Lingji Palace, devotees chanted the sacred titles of the deities. At that moment, Perfected Lord Xu, in a state of mystical trance, witnessed the divine descent of a god who bestowed upon him talismanic medicine (fulu). Was this not a miracle granted precisely because his virtues of loyalty and filial piety had moved the celestial realm?

The essence of divinity lies in its instantaneous responsiveness and unfathomable transformations. After attaining the Dao and achieving immortality, Perfected Lord Xu could traverse sacred realms, wield the creative forces of the cosmos, protect the nation, and shelter the people. His monumental Virtue (De) shone between heaven and earth—the efficacy of his divine resonance transcends verbal description. The emperor specially elevated his sacred titles, constructed ancestral shrines, and instituted grand sacrificial rites in spring and autumn. Such reverential gratitude remains unparalleled throughout history.

When the Zhu family’s descendants prayed and immediately received divine response, it demonstrated that even the sincere hearts of ordinary folk could stir heaven and earth—how much more so the deities themselves? Yet such resonance is not exclusive to the Zhu lineage. All who pray with utmost sincerity receive answers. If one’s heart lacks sincerity, not only will it fail to move the gods, but it may invite retribution. Is this not a matter for solemn caution?

On the eleventh day of the first lunar month in the sixteenth year of the Yongle era (1418), shortly after Lingji Palace was completed in the capital, five-colored auspicious light manifested atop the flagpoles. On the twelfth day, five-colored radiance reappeared. By the fourteenth day, during the Lantern Festival purification rituals (zhaijiao), three celestial cranes circled before the palace as the flagpoles again emitted multicolored brilliance. On the fifteenth day, four cranes soared around the temple amid recurring auspicious light. That same year, on the seventeenth day of the fourth month during the emperor’s birthday fasting ceremony, four cranes returned.

The following year, on the ninth day of the first lunar month, the grand Golden Register Rite of Gratitude and Cosmic Renewal (Jinlu Bao’en Yanxi Luotian Dajiao)—Daoism’s highest liturgical ceremony—was performed. At the hour of Chen (7–9 AM) on the eleventh day, five-colored radiance manifested simultaneously on the flagpoles flanking the main hall, front hall, three gates, and Spirit Star Gate, as well as atop the ceremonial vessels. Phoenix-like clouds formed a jeweled canopy while azure-white light enveloped the altar. A blue bird alighted on the right flagpole’s pinnacle. From the hour of Wei (1–3 PM) to Shen (3–5 PM), five-colored celebratory clouds encircled the altar from the main hall and right flagpole. At Chen the next day, the left and right flagpoles and banner tops again displayed these divine portents.

On the ninth day of the first lunar month in the seventeenth year of the Yongle reign, the imperial court ordered the grand Golden Register Retreat (Jinlu Dazhai, the highest-grade Daoist purification ritual) to be held at the Hong'en Lingji Palace. From the commencement of the ceremony, miraculous phenomena appeared continuously for several days:

Between the ninth and fifteenth days of the first month, auspicious multicolored lights were witnessed at different times each day. For instance, at dawn on the thirteenth day, bluish-white auspicious radiance simultaneously appeared atop the flagpoles and the ornamental Lingxing Gate finials (architectural decorations in Daoist temples). At noon on the fourteenth day, three-colored lights (blue, red and yellow) manifested again on the flagpoles, accompanied by five-colored auspicious clouds gathering into dragon-phoenix shapes encircling the altar. Around 3 PM, four celestial cranes flew in from beyond the Heavenly Gate, soaring around the ritual platform, while longevity ribbon-like banners spontaneously formed on the jeweled canopies atop the flagpoles.

The most astonishing portent occurred on the fifteenth day: at 9 AM, five-colored radiance simultaneously emanated from both flagpoles flanking the Lingxing Gate and the jeweled canopies; by 11 AM, five-colored clouds again enveloped the altar; at high noon, the celestial cranes once more circled the main hall. Minister of War Fang Bin and Imperial Guard Commander Lin Guan, who witnessed these events, documented and reported these auspicious signs, attributing them to the emperor's utmost sincerity in filial piety having moved the celestial deities.

The text particularly emphasizes how perfect sincerity can connect Heaven and Earth and summon spiritual responses. Just as the Great Immortal of Illuminated Dao and Attained Virtue from the Golden Palace of the Nine Heavens (a high-ranking Daoist divinity) and the Supreme Immortal of Propagating Transformation and Upholding Teachings from the Jade Palace of the Nine Heavens (another exalted immortal) manifested their numinous efficacy, this demonstrates that perfect sincerity can transcend material boundaries—no matter how vast Heaven and Earth, how obscure spirits and deities, or how solid metal and stone may be, all respond to absolute sincerity. These auspicious signs foretold enduring peace for the nation and perpetual blessings for the people.

This scripture passage recounts the merits of two Hong'en True Lords (Lord Jiang and Lord Rao) and emphasizes the importance of sincere prayer.

The two True Lords are respectively titled "Great Immortal of the Golden Palace of the Nine Heavens, Who Illuminates the Dao and Attains De (Virtue/Power)" and "Superior Immortal of the Jade Palace of the Nine Heavens, Who Propagates Transformation and Supports Teachings." They possess divine power to protect the nation and its people, ward off calamities, and bestow blessings. Originally mortal rulers—King Jiang and King Rao—they attained immortality through their virtuous conduct, accumulation of good deeds, and cultivation of merit. Compassionate and devoted to the welfare of the people, they embodied loyalty to their sovereign and filial piety, while maintaining deep reverence for the Three Treasures (in Daoism: the Dao, the scriptures, and the master-teacher). Their merits culminated in their celestial appointment as True Lords.

The scripture particularly stresses that sincerity is the key to receiving divine protection. If one prays with genuine reverence and single-minded focus, the deities will respond swiftly, as reliably as a shadow follows form or an echo answers a sound. Conversely, if one approaches with negligence or doubt, not only will there be no spiritual resonance, but blessings will also remain out of reach. Thus, devotees are admonished to be wholehearted and unwavering, never slackening in devotion or treating the divine with disrespect.

This text serves as the preface written by Emperor Yongle (Zhu Di) of the Ming dynasty on the tenth day of the third lunar month in 1419 for The Wondrous Scripture of the Hong'en Lingji True Lords, as Spoken by the Celestial Worthy of Numinous Treasure (Lingbao Tianzun). In his preface, the emperor extols the profundity of Daoist teachings, praising the two True Lords for their boundless merit in assisting the imperial court above and relieving the suffering of the people below. Having personally experienced their protection, the emperor held this scripture in particularly high esteem.

Note: In Daoism, the "Three Treasures" refer to the Dao, the scriptures, and the master-teacher; the "Celestial Worthy of Numinous Treasure" is one of the Three Pure Ones (Sanqing); and "Hong'en True Lords" was an officially recognized divine title conferred during the Ming dynasty.

This scripture records content from the "Lingbao Tianzun Speaks the Wondrous Scripture of Hong'en Lingji Zhenjun" circulating during the Yongle era of the Ming Dynasty, focusing on the principle of karmic retribution for good and evil deeds.

The opening describes how Lingji Zhenjun (a revered Daoist deity) generously bestowed talismans and medicines to cure people's illnesses and bless them with offspring. The emperor, moved by the deity's grace, studied this scripture during his leisure from state affairs. The text likens this scripture to "sun and moon illuminating the underworld" and "a ferryboat across the sea of suffering," prompting the emperor to order its widespread printing and distribution.

The scripture emphasizes the natural law of karmic retribution: those who devoutly believe in the Three Treasures (Dao, scriptures, and masters) and practice loyalty, filial piety, and righteousness will receive blessings like household peace, prosperous descendants, and the dispelling of misfortunes. Conversely, those who slander the Three Treasures and violate moral principles will suffer consequences like family decline, dwindling offspring, premature death, and even bring misfortune upon their ancestors. It quotes the "Book of Changes": "Families accumulating good deeds will have abundant blessings, while those accumulating misdeeds will have abundant calamities."

The latter section depicts Lingbao Tianzun (one of Daoism's highest deities) preaching at the Palace of Five Radiances in the Great Canopy Heaven. Two celestial envoys report that beings in the lower realms frequently commit acts of disloyalty and unfilial conduct, heralding impending calamities. This divine perspective suggests that human disasters stem from moral degeneration.

Notably, the repeated exclamation "How can we not take warning from this?" serves to caution people. The final notation "First day of the first month, Yongle 18th year" (1420 CE) testifies to the Ming court's official endorsement of Daoism, reflecting the imperial strategy of integrating Daoist teachings with Confucian ethics during that period.

This scripture depicts the age of Dharma Decline when calamities frequently befall the world—floods, famines, tyrannical governance—and sentient beings suffer without knowing liberation. Immortal Master Xu (a Daoist honorific for realized adepts) inquired of the Celestial Venerable (Tianzun) about methods of salvation. The Celestial Venerable revealed that beings in this final kalpa remain pure as innocent children: by resolving toward goodness, practicing according to the teachings, widely expounding cause-and-effect, awakening insight, and upholding the four fundamental virtues of loyalty, filial piety, benevolence, and righteousness, they may constantly preserve auspiciousness.

Having received these instructions, Immortal Master Xu manifested in multiple forms during the cyclical years of Jiachen and Bingwu, appearing miraculously along the eastern seashore and southern regions to teach. After sixty sexagenary cycles, he completed his mission and returned to immortal duties—yet witnessing ongoing suffering, he again vowed to deliver beings, ultimately receiving the Celestial Venerable’s decree as "Lingji Zhenjun" (a Daoist title for perfected immortals of complete merit). The scripture emphasizes that the Celestial Venerable and Lord Lao (Laojun) uphold the life-affirming virtue of Dao (De), helping devotees realize that human body, mind, and destiny all originate from the Great Dao. Only by practicing loyalty, filial piety, benevolence, and righteousness—and sincerely offering incense, purification rites (Zhaijiao), and devotion during the Three Yuans festivals (15th day of 1st, 7th, and 10th lunar months), Eight Solar Terms (including Spring Commencement), Three Assemblies Days (7th day of 1st month, 7th day of 7th month, 5th day of 10th month), Five La fast days (key Daoist observance periods), and one’s birth-year zodiac day—while facing north to recite the honorific titles of the two perfected immortals (the Great Immortals of the Golden and Jade Towers of the Nine Heavens), may one receive divine protection.

The scripture concludes with a gatha: Lingji Zhenjun attained Dao through cultivation, freely traversing celestial palaces and the mortal realm. By decree of the Celestial Venerable and with the Northern Dipper’s guardianship, his blessings permeate the Three Realms—connecting above with the Five Elders (supreme deities) and stabilizing families and nations below. All prayers receive subtle resonance. Through sincere repentance and steadfast adherence to loyalty, filial piety, benevolence, and righteousness, devotees not only increase blessings, prolong life, and dissolve misfortunes, but also liberate ancestors, safeguard households, and share the Dharma’s benefits with all beings.

These two imperial edicts issued by a Ming Dynasty emperor primarily confer exalted titles upon two Daoist deities. The first edict bestows the title "Great Immortal of the Golden Palace of the Nine Heavens, Manifesting the Dao and Attaining De (Virtue), Whose Divine Manifestations Universally Aid All, of Pure Subtlety and Profound Emptiness, with Marvelous Resonance and Compassionate Grace, Protecting the Nation and Sheltering the People, True Lord of Vast Benevolence." The second confers the title "Exalted Immortal of the Jade Palace of the Nine Heavens, Propagating Transformation and Supporting Teachings, Whose Luminous Manifestations Extensively Aid All, of Elevated Clarity and Vast Serenity, Profound and Impeccable, with Marvelous Response and Benevolent Grace, Assisting the Nation and Protecting the People, True Lord of Vast Benevolence."

Both edicts commence by emphasizing the emperor's divine mandate to rule, stating that venerating meritorious deities constitutes an essential state ritual. These two True Lords (Zhenjun) were renowned figures during their lifetimes who became manifest deities after death, demonstrating repeated efficacy throughout Ming imperial history by invariably answering prayers. Thus, on the ninth day of the fourth month in the tenth year of the Xuande reign (1435), the emperor specially elevated their divine status with these new titles and bestowed official seals, entreating their continued protection of the Great Ming dynasty.

The mentioned "Palace of Vast Benevolence and Numinous Aid" (Hong'en Lingji Gong) was a Daoist temple specifically dedicated to these two True Lords. Such deification edicts reflect the Ming court's recognition and systematization of the Daoist pantheon, incorporating popular beliefs into the state sacrificial system through imperial sanction. The concluding phrase "urgently, urgently, in accordance with the Celestial Worthy's (Tianzun) decree" represents standard Daoist document terminology, indicating immediate execution akin to a celestial mandate.

Recurrent phrases like "loyalty, filial piety, humaneness and righteousness shall forever be treasures of the body" exemplify how Daoism integrated Confucian ethics into spiritual practice, emphasizing the karmic principle that good deeds bring blessings while wickedness invites misfortune. These contents collectively demonstrate the characteristic Ming Dynasty synthesis of Confucian and Daoist religious culture.

I have heard that the greatest virtue (De) of Heaven and Earth lies in the creation of life. Among all beings nurtured under Heaven's canopy and supported by Earth's foundation, regardless of their size or status, Heaven and Earth wish for each to follow its inherent nature, receive nourishment, and not lose its proper place. Therefore, Heaven and Earth bring forth sages and outstanding individuals to assist in the magnificent work of creation. The extraordinary achievements of these numinous deities have been recorded in every era.

Emperors who rule the world, understanding Heaven's intent, honor the merits of these deities by including them in sacrificial rites—a tradition of expressing gratitude that has continued through the ages. During the reign of my great-grandfather, Emperor Taizong the Cultured, he once dreamed of two divine beings who claimed to come from the southern coast to assist the state. The emperor was astonished, and the next day, court ritual officials reported the deeds of the two Perfected Lords (Zhenjun) from the Lingji Temple in Fujian, which matched the dream exactly. Thus, envoys were specially dispatched with incense to welcome their images to Beijing, where the Hong'en Lingji Temple was built west of the palace for worship. Their original titles were preserved with additional honorifics, for these deities were profoundly benevolent, answering all prayers, bestowing blessings, averting disasters, and proving extraordinarily efficacious. Their merit in aiding the imperial will is beyond description, and so their annual sacrifices have been conducted with the utmost solemnity.

My grandfather, Emperor Renzong the Illustrious, and my father, Emperor Xuanzong the Exemplary, both upheld this tradition with devout worship. Now that I have inherited the Mandate of Heaven to rule the world, I look upward to the profound grace of my revered grandmother, the Grand Empress Dowager, and my mother, the Empress Dowager, praying for blessings to endure ten thousand years; and downward to the earnest hopes of the people across the land, wishing for universal prosperity and peace. Aware of my own shallow virtue, I rely solely on divine protection. To honor my ancestors' legacy, I have expanded the temple for reverent worship, welcoming auspicious signs, and further ennobled the deities with these titles:

"Perfected Lord of the Golden Tower of the Nine Heavens, Manifesting the Dao and Virtue (De), Great Immortal of Universal Salvation, Pure and Subtle, Profoundly Mysterious, Wonderously Responsive, Compassionate and Kind, Guardian of the State and Protector of the People, Bestower of Great Blessings and Grace"

"Perfected Lord of the Jade Tower of the Nine Heavens, Propagating Transformation and Upholding Teachings, Exalted Immortal of Luminous Salvation, Vast and Serene, Profoundly Tranquil, Wonderously Responsive, Benevolent and Kind, Supporter of the State and Benefactor of the People, Bestower of Abundant Blessings and Grace"

The origins of these two deities trace back to antiquity, descending from the lineage of Emperor Zhuanxu, enfeoffed in the state of Xu. They rendered meritorious service across the Xia, Shang, and Zhou dynasties. By the time of King Yan of Xu, their cultivation of benevolence and righteousness had won deep popular support, ensuring their descendants flourished through the Han and Tang dynasties without interruption.

This passage records the divine manifestations of two Southern Tang princes (Prince Jiang and Prince Rao), sons of the dynasty's Righteous Ancestor and Loyal Martial Emperor. Born with extraordinary nature, they embodied both benevolent virtue (De) and sagely wisdom, perfecting both loyalty and filial piety while devoting themselves to Daoist cultivation and mastering profound mysteries.

Initially appointed to govern Jinling (modern Nanjing), their exemplary administration earned deep reverence from the people. Later, leading troops into Min (Fujian region), they ruled with such compassion that locals erected living shrines (honoring them while still alive) north of Jin'ao Peak, enshrining their portraits as one would venerate ancestors.

The princes foretold their passing in the following year, and indeed departed this world as predicted. Soon after, divine possession occurred—spirits revealed they had been appointed by the Jade Emperor to serve in the Northern Dipper Palace, guarding humanity. Thereafter, Fujian's devotees worshipped with intensified fervor, witnessing unfailing miracles: crimson snakes emerged from pools before rains relieved droughts, and spectral laborers redirected floodwaters during deluges.

During the Song Dynasty's Xining era, generals like Han Shizhong and Wu Jie received divine aid in battles. These documented marvels demonstrate how the deities, having condensed heaven-earth essence (Qi), manifested their exalted virtue (De) in life and radiant spiritual power (Shen) in death—warding off evil and bestowing blessings. Emperors consequently restored their shrines, engraved steles chronicling their lineage and merits, and composed poems praising them as "embodiments of cosmic essence, sages in life and gods in death," eternally protecting people from calamities. From Jin'ao Peak's original shrine to capital temples, their divine efficacy remains luminously evident.

The Xu Xian Zhen Lu scripture primarily consists of hymns and incantations venerating Daoist deities (notably Lingji Zhenjun and Marshal Zha) while containing exorcistic and blessing mantras.

The section praising Lingji Zhenjun (an important guardian deity in Daoism) describes this great perfected lord as one who gathers the vital energies (Qi) of mountains and rivers, whose meritorious virtue rivals the sun and moon, and whose moral power (De) matches heaven and earth. Possessing vast spiritual powers (Shen), he embodies integrity and wisdom, responding with timely salvific manifestations to aid humanity. Residing like an immortal in the jade palaces, he embodies the quintessence (Jing) of the Five Phases (Wood, Fire, Earth, Metal, Water), showers blessings like nourishing dew, and wields majesty that thunders with authority. Naturally endowed with divine abilities and immeasurable blessed virtue, he responds unfailingly to supplications, delivering widespread salvation to all beings.

The incantation portion proclaims Lingji Zhenjun as an emanation of the Northern Dipper Star Lord, whose majestic virtue (De) is praised by heaven, earth, sun and moon. Governing both the netherworld (Fengdu) and attending the Jade Emperor's celestial court, he upholds the orthodox Dao's principles, vanquishes demons, and bestows blessings upon myriad people. The mantra emphasizes that "petitions are answered as echoes follow sound, resonances connect as shadows follow form"—those who oppose incur calamity while the obedient receive life. It concludes with the standard Daoist imperative formula "ji ji ru lü ling" (urgently as by divine decree), signifying immediate enactment of celestial will.

The incantation for Marshal Zha (a Daoist guardian general) reveals this divine commander's abilities to: swiftly descend to execute orthodox justice, assist the state in pacifying the people, discern auspicious and inauspicious signs, heal illnesses, pray for clear skies or timely rain, and eradicate malignant forces. Compliance brings blessings while defiance invites punishment, demonstrating his dual functions of dispelling calamities and granting boons.

The rain-stopping incantation reflects Daoist salvific ideals: when seasonal rains become disastrous floods, leaving people destitute and lamenting, the ritual master vows universal deliverance—dispelling gloomy clouds and obscuring mists to restore the sun and moon's radiance, transforming dampness into dryness and decay into renewal. This embodies the Daoist religious vision of harmonizing Yin-Yang and benefiting humanity through worldly intervention.

The True Records of Immortal Xu contains several important Daoist incantations and celestial edicts, primarily concerning rain prayers, disaster relief, and divine appointments.

The rain prayer section describes the severity of drought: the scorching sun bakes stones, and crops wither. Devotees earnestly beseech the True Lord of Numinous Aid (Lingji Zhenjun), a revered Daoist deity, to resonate with Heaven’s will, act as its agent, and dispel calamity. The incantation mentions that the True Lord can harmonize Yin-Yang, manifest the divine dragon, and bring three days of nourishing rain.

The pest-repelling incantation recounts the plight of farmers who labor diligently only to face insect plagues. It implores the Perfected (Zhenren, enlightened beings) to move Heaven with compassion, so the field deities may drive away pests and ensure a bountiful harvest. Recitation must be swift and sincere to invoke divine response.

The Golden Palace Edict is a celestial appointment document stating that the position of the Star of Literature (Wenqu Xing) had been vacant for thirty years, requiring a virtuous and widely revered candidate from the Three Realms (heaven, earth, and the underworld). Xu Zhizheng, distinguished for his literary talent and moral virtue, was recommended to oversee the Celestial Astronomy Bureau and ultimately granted the immortal title of "Chief Archivist of the Wenchang Bureau."

The Jade Palace Edict emphasizes the rarity of attaining human form and the even greater fortune of being born in the Central Land (China). The Celestial Emperor (Tiandi) selects Perfected beings to transmit the mysteries of the Nine Heavens and deliver all beings. The chosen must devoutly fulfill their mission of spiritual guidance.

These passages reflect Daoism’s commitment to aiding the world and saving humanity—through incantations to seek divine protection and edicts to establish the celestial hierarchy. The phrase "urgently, as by divine decree" (jiji rulüling), commonly used to conclude Daoist incantations, signifies that the command must be carried out swiftly, like enforcing a law.

The Jade Palace of the Nine Heavens (one of the highest Daoist celestial realms) proclaims: Xu Zhi'e (a Daoist immortal), having diligently governed with compassion and achieved outstanding administrative accomplishments, is hereby appointed as the Supreme Minister of Life-Bestowal in the Southern Pole (a divine position overseeing human fertility). This immortal consistently treated the people as his own children, ensuring the elderly could live out their years in peace, adults could fulfill their potential, children could grow up safely, and widows, orphans, and the lonely received care—even pregnant women and unborn fetees were protected. Thus, he is specially granted this position to continue his mission of aiding the world.

The edict honoring the Immortal Consort of Jing Kingdom praises her benevolent virtue, demonstrating both compassionate kindness and harmonious generosity. She perfectly assisted her husband without selfish motives, laboring day and night—a model of virtuous support. According to ritual propriety, a wife shares in her husband's glory; thus, she is specially granted the title of Immortal Consort while retaining her original honorific.

The edict for the Immortal Consort of Wei Kingdom commends her for practicing wifely virtues with maternal kindness and wisdom, helping her lord accumulate merit to attain nobility. Due to her exemplary supportive virtue, her immortal rank is now elevated with higher honors while preserving her original title.

The celestial register from the Golden Palace (heavenly court) records: Xu Zhizheng (younger brother of Xu Zhi'e), whose extraordinary bone structure long indicated immortal destiny, is now selected from the celestial roster of talents. Devout in Daoist practice, virtuous in conduct, harmonious with siblings, and outstanding in governance, he earned deep public affection. Thus, he is promoted to "Great Immortal of Luminous Dao and Manifest Virtue at the Golden Gate of Nine Heavens, Truth-Man of Universal Aid" (a high immortal rank), concurrently serving as Chief Minister of Civil Records in the Star of Literature (divine position overseeing literary fortunes) and participating in the Bureau of Celestial Secrets (heavenly机密 department). Having perfected his merit and attained first-rank status, this commendation urges him to remain true to his original heart.

The Jade Palace also issues celestial registers confirming these appointments. These documents primarily describe how several immortals, due to their virtuous deeds and achievements during mortal life, received corresponding divine positions—embodying the Daoist concept of "attaining divinity through merit."

The Records of Immortal Xu documents the official edict conferring celestial titles upon Daoist adept Xu Zhi'e (an honorific title for accomplished practitioners). The text comprises three main sections:

First, it describes Xu's spiritual achievements: He steadfastly upheld the Dao (the fundamental truth of Daoism), manifested its principles through sincere cultivation, and was selected by celestial officials to receive the Shangqing Great Cavern Secret Registers (high-level Daoist scriptures and talismanic systems). Adhering to divine teachings and taking virtue as his guide, through disciplined observance of precepts (religious commandments) and purification rituals (practices for bodily and mental clarity), he attained a state where his soul shone like the sun and moon, mastering the cultivation techniques for harmonizing Yin-Yang (a core Daoist concept representing cosmic duality).

Next comes the imperial decree of conferment: Due to Xu's profound virtue (De), his ability to harmonize wind and rain, his attunement to cosmic creation, and his service in stabilizing the nation and benefiting the people, he was granted the honorific title "Jade Tower Immortal of the Nine Heavens, Propagator of Teachings and Uplifter of Virtue, Illustrious and Compassionate Perfected Being." He was also appointed to the celestial posts of "Southern Pole Minister of Life Registration" (a divine office overseeing vitality in Daoist cosmology) and "Secretary of the Thunderclap Mysterious Bureau" (a position governing thunder rituals). The edict emphasizes these honors were bestowed because he truly merited them.

The final section details his official appointment documents: Mentioning Xu's assignments to the Stamen Palace (a Daoist celestial court) and the Thunderclap Mysterious Bureau, the text stresses that immortal offices cannot be granted arbitrarily but must match one's virtue. Supplementary "Five Marshals Appointment Papers" further instruct him to continue upholding precepts while benefiting the world, coordinating Yin-Yang, assisting governance through virtuous deeds, and maintaining "the power of manifest divinity" and "the benevolence of universal aid." Dated the third day of the third month in the Yimao year, the documents were witnessed jointly by Bodhisattva Dingguang (a Buddhist figure, reflecting Buddhist-Daoist syncretism) and the Sacred Emperor of the Peaks (a Daoist deity of the Five Sacred Mountains).

This scripture records the process by which the Daoist immortal Xu Xianzhen (also known as Perfected Lord Xu) was conferred divine titles and transmitted secret teachings. First, the Celestial Court bestowed upon Xu Xianzhen two important titles: "Great Immortal of the Golden Tower of the Nine Heavens, Illuminating the Dao and Manifesting Virtue, Perfected Lord of Universal Salvation Who Manifests Divine Power," responsible for affairs of the Astronomical Bureau; his wife, Lady Xu, was granted the title "Immortal Consort of Benevolent Assistance and Kindness." The second title was "Superior Immortal of the Jade Tower of the Nine Heavens, Propagating Transformation and Supporting Teachings, Perfected Lord of Extensive Salvation Who Reveals Divine Power," overseeing matters of the Underworld Bureau; his wife, Lady Tao, was titled "Immortal Consort of Compassionate Aid and Virtuous Grace."

Subsequently, essential cultivation techniques were transmitted: emphasis was placed on nurturing the Three Treasures (Jing, Qi, and Shen), maintaining purity, and abstaining from meat and strong flavors. In particular, secret texts concerning the Three Palaces and Eight Scenes (key areas and phenomena in Daoist cultivation) were imparted. It was explained that comprehending these could lead to attaining the Dao and achieving immortality, while reciting them could prolong life.

Regarding practical methods, it was prescribed that on the third day of the third lunar month (the day of Xu Xianzhen's descent), a clean water vessel should be prepared with pure water, to which a spoonful of salt is added. After burning incense and reciting incantations seven times, the water could be used to treat newly developed sores—this required three days of purification. Additionally, it was stipulated that during the Three Primes and Eight Nodes (important Daoist festivals), on Gengshen and Jiazi days, and on the birthdays of Buddhist and Daoist saints, the sacrifice of living beings was prohibited, as deities would not accept such offerings.

Finally, thirteen ethical principles for daily conduct were outlined: revering Heaven and Earth, having faith in the Three Treasures (Dao, scriptures, and teachers), maintaining proper relations with spirits, remembering ancestors, being filial to parents, showing brotherly love, upholding marital fidelity, treating neighbors with courtesy, educating descendants, diligently studying classics, devoting oneself to agriculture, showing kindness to animals, and accumulating hidden virtue. These principles integrate Daoist cultivation with Confucian ethics, embodying the Daoist ideal of benefiting the world and aiding humanity.

The first volume of Records of Immortal Xu documents the deeds and cultivation essentials of Immortal Xu, a legendary Daoist transcendent. This section primarily recounts Xu's path to attaining the Dao (the Way) and the cultivation methods he transmitted to his disciples. The text provides detailed accounts of how Immortal Xu achieved longevity through Neidan (internal alchemy) practice—a Daoist method of nourishing life and spiritual cultivation—and preserves dialogues between the master and his disciples containing key cultivation principles and philosophical insights. These records hold significant reference value for understanding Daoist cultivation techniques, vividly portraying ancient practitioners' spiritual pursuit of transcending life and death through immortality.

The narrative particularly emphasizes the dual cultivation of nature and life (xingming shuangxiu), illustrating how Immortal Xu harmonized his innate spiritual nature (xing) with vital energy cultivation (ming). Through meticulous refinement of the Three Treasures—Jing (essence), Qi (vital energy), and Shen (spirit)—in the Dantian (energy centers), he ultimately achieved the Golden Elixir (jindan), symbolizing the perfected state of Daoist realization. The dialogues often employ cosmological frameworks like Yin-Yang and the Five Phases (wuxing) to explain physiological transformations, while grounding abstract principles in practical meditation techniques and ethical precepts.

As a representative text of late imperial Daoist hagiography, this record bridges practical cultivation manuals and transcendent mythology. Its descriptions of Zhaijiao (purification rituals) and Keyi (liturgical protocols) performed by Immortal Xu reveal the integration of communal religious practice with elite alchemical traditions. The text's emphasis on Wuwei (non-action) in daily conduct and its allegorical use of Bagua (Eight Trigrams) symbolism demonstrate how Quanzhen (Complete Perfection) school teachings synthesized earlier Zhengyi (Orthodox Unity) ritual traditions with inner cultivation philosophy.