《徐仙真錄》Vol. 3

This passage documents the construction of Lingji Palace (a Daoist temple) in Beijing during the Yongle era of the Ming Dynasty, along with the production of its ritual implements:

In the fifteenth year of Yongle (1417), the emperor ordered Minister Fang Bin and Commander Lin Guan to build Lingji Temporary Palace on the western side of Beijing's inner city. Following the design of its ancestral temple in Fujian Province, two main halls were constructed—the Hall of Familial Harmony (Qinmu Tang) and the Hall of Birth Registry (Zhusheng Tang)—flanked by corridors housing statues of divine generals and soldiers. The project was completed on the fifteenth day of the ninth lunar month that same year. Due to poor maintenance, by the autumn of the tenth year of Xuande (1435), the Ministry of Works and imperial officials were commissioned to expand the complex on its original site, creating an even more magnificent structure.

When the commemorative stele was erected on the fifteenth day of the first lunar month in the first year of Zhengtong (1436), the sacrificial ceremonies surpassed previous standards in solemnity. The text provides detailed records of the ritual objects produced:

Two significant silver ritual seals were crafted: The first, bearing the inscription "Seal of the Shangqing Celestial Pivot Court" (the administrative office governing celestial affairs in Daoism), weighed 80 taels and 7 qian (approximately 3 kg), accompanied by crimson silk cords, a silver seal case, and a sandalwood box with gold tracery. The second, inscribed "Seal of the Shangqing Thunder Department's Mysterious Bureau" (authority over thunder rituals), weighed 83 taels and 5 qian (about 3.1 kg) with matching vermilion silk accoutrements. Each seal had a complete set of accessories including lacquered boxes, seal cushions (yinru), protective wrappers (fubu), all lined with brocade and furnished with bronze locks, keys, and ivory identification tags.

Additionally, four bronze seals were cast: replicas of both the Celestial Pivot Court and Thunder Department seals, each housed in gold-traced sandalwood boxes with brass cases lined in red velvet. These too came with vermilion-lacquered outer cases, silk cushions, and various wrappings. The exquisite craftsmanship and standardized specifications of these ritual objects exemplified the imperial temple's regulations for sacred implements.

This text provides a detailed account of the important ritual implements and scriptures held by several Daoist immortals (including Golden Tower Perfected Being, Jade Tower Perfected Being, Lady of Jing State, Lady of Wei State, Sacred Father, Sacred Mother, and Marshal Zha). These objects are primarily used in Daoist ceremonies and cultivation practices.

First are the exquisitely crafted ritual seals and their containers: two significant seals named "Seal of Mysterious Truth" and "Seal for Recording Life Registers," both housed in sandalwood boxes with gold tracery. The interiors are lined with crimson brocade, accompanied by brass inkpads and vermilion lacquered outer cases. The sets also include delicate accessories such as red silk padding, brass locks with keys, and red silk seal cushions.

Each immortal holds eight volumes of the Great Cavern Scripture (Dongzhen Jing), except the Sacred Father and Mother who possess three volumes of the Orthodox Unity Covenant Authority Registers (Zhengyi Mengwei Zhilu). These are supplemented by one volume of ritual invocations. Important documents include nine sets of matching covenant contracts (Daoist legal documents), four sides of Penglai register tablets (recording immortal lineages), eighteen audience name cards for paying homage to perfected beings, and one set of purple-white ceremonial sashes. Marshal Zha is exceptional in possessing only one volume of the Scripture of Complete Merit (Dugong Zhenjing).

The materials and craftsmanship reflect exceptional refinement, employing precious substances like sandalwood, brass, vermilion lacquer, red silk, and gold-woven gauze, demonstrating the solemn sacredness of Daoist ritual implements. Among these, the "matching covenant contracts" and "office tablets" serve as crucial credentials in the Daoist register-conferment system, symbolizing the immortals' official positions and spiritual authority.

This document records the precious offerings and ceremonial garments prepared by the Ming imperial court for the veneration of the Daoist deities Xu Xian Zhenjun (the brothers Xu Zhizheng and Xu Zhi'e, collectively honored as the "Two Xu Perfected Lords"), along with the historical rationale for constructing the Hong'en Lingji Palace.

First listed are various exquisite scroll accessories: 46 sets with ordinary knobs, 44 sets with jade knobs featuring sandalwood rods and jade tags, 2 sets with golden knobs paired with sandalwood rods and gold tags, plus 18 sets of jade knobs inlaid with precious stones and pearls.

The ceremonial court attire is described in detail, including:

• Two complete court robe sets, each comprising one crown and seven silk court garments
• A specially crafted bamboo-fiber summer hat with crimson silk ribbons
• Plain crimson front and back ceremonial skirts
• Court robes woven with golden dragon patterns
• Multicolored embroidered crimson satin sashes paired with plain white silk undergarments
• Ornately embroidered crimson waist pendants
• Crimson aprons (ancient ceremonial front panels) woven with golden cloud-dragon motifs, accompanied by five-colored silk ribbons
• Crimson satin gui-dagua (jade tablet pouches) with golden cloud patterns and matching cushion mats
• Four crimson gauze wrappers embroidered with golden cloud motifs
• Vermilion lacquered clothing chests with gilt cloud designs, complete with gilded copper locks and red velvet carrying equipment

Seasonal casual attire is also documented:

Two spring sets (changed annually on the first day of the second lunar month), each containing:

• Crepe silk black headscarves
• Dark blue gauze crane-feather cloaks with woven golden flame patterns
• Plain white straight-collar robes with gauze lining
• White gauze Daoist robes with lining
• White gauze lined jackets
• White gauzed lined skirts
• White polished silk undergarments
• White gauze handkerchiefs with treasure-flower motifs
• Blue silk waistbands
• Two pairs of white polished silk socks
• Blue ramie shoes
• Ten sachets of clothing incense

Two summer sets (changed annually on the first day of the fifth month) followed similar designs but used lighter materials.

The inscription concludes with the stele text recounting the reconstruction of Hong'en Lingji Palace: This capital temple was originally built by Emperor Chengzu (posthumously known as Taizong Wenhuangdi) to honor the Two Xu Perfected Lords. The emperor, recognizing his ancestors' immeasurable virtue (De) and observing numerous celestial omens and divine manifestations indicating hidden protection, followed Zhou dynasty traditions of honoring all deities by constructing this palace at the southwest corner of the imperial city. The project served not merely for seeking blessings but primarily for repaying divine grace. The text specifically notes that the Two Xu Perfected Lords were Daoist adepts who attained the Dao (de Dao) during the Southern Tang period of the Five Dynasties.

The lineage, noble titles, meritorious deeds, and transformative influence of the Immortal Lords Xu (referring to brothers Xu Zhizheng and Xu Zhi'e) are all meticulously recorded in the stele inscriptions of ancestral temple constructions. Having examined this history, I found these two transcendents were born with extraordinary grace and shared benevolent hearts. During their governance of Jinling (modern Nanjing), they pacified displaced people and reduced taxes, earning deep reverence from the populace. Later, when commissioned to pacify the Min region, they resolved to quell unrest—wherever they went, they comforted the people, and most enemies surrendered upon hearing of their approach. For those bandits entrenched in the mountains, they executed only the ringleaders while pardoning the rest, thereby winning widespread popular support. The people voluntarily erected a living shrine (a temple dedicated to them while still alive) at the foot of Jin'ao Peak to express gratitude, demonstrating how profoundly their virtue had touched hearts.

Though the two transcendents later departed this world, their numinous presence endured, frequently manifesting at this shrine. The divine writings and immortal tablets (referring to miraculous inscriptions left during apparitions) repeatedly displayed supernatural efficacy, deepening the people's devotion. Whether facing floods, droughts, epidemics, fires, or locust plagues—or personal crises, difficulties in bearing heirs, or military setbacks—countless testimonies attest to answered prayers. From the Kaiyun era of the Later Jin dynasty to the Jiaci period of the Southern Song, the imperial court constructed temples and bestowed plaques in their honor. During the Yuanzhen reign of the Yuan dynasty, they were further ennobled with the titles "Golden Tower" and "Jade Tower," addressed as "Great Immortal," "Exalted Immortal," and "Zhenren (Perfected Being)." Though their miracles remained localized, their fame had yet to spread widely.

It was not until the fifteenth year of our dynasty's founding emperor's reign, when the sovereign suffered prolonged illness beyond cure, that someone suggested praying to the Xu Immortals. After earnest supplication, the emperor received a miraculous response—the transcendents bestowed spiritual talismans (fulu) and wondrous medicine that brought immediate recovery upon ingestion, thereby stabilizing the realm and preserving the populace. Witnessing such manifest virtue, the court instituted supreme veneration: posthumous honors were conferred, Fujian temples were renovated, biannual sacrifices were mandated, divine vestments were renewed annually, dedicated caretakers were appointed, and a branch shrine named Hong'en Lingji Palace (this very temple) was established in the capital. The sacrificial rites reached unprecedented grandeur. Since then, their numinous power has shone like sun and moon, resounded like wind and thunder—revered by all under heaven, while their blessings have expanded ever more abundantly.

This passage documents the Ming emperors' veneration and bestowal of titles upon Daoist deities. The main content describes:

Beginning from the Zhengtong reign period, successive Ming emperors emphasized ritual worship of divine beings. Emperor Yingzong once restored Daoist temples and granted the honorific title of "Zhenjun" (True Lord) to deities. By the Chenghua era (autumn of the Yisi year), the reigning emperor dispatched ministers to expand the palace complex, reconstructing it with the finest materials. Completed the following year, the resplendent golden structures shone with magnificent splendor. The emperor then conferred even more exalted titles upon two deities: one was honored as "Supreme Sovereign of the Golden Palace of the Nine Heavens, Governor of the Kui Star, Vast Grace and Numinous Beneficence, Compassionate and Enlightened God," while the other received the title "Supreme Sovereign of the Jade Palace of the Nine Heavens, Governor of the Gang Star, Vast Grace and Numinous Beneficence, Benevolent and Magnanimously Serene God."

The emperor maintained that among heaven and earth's mysteries, nothing surpasses the numinous power of deities. Humans receive the vital Qi (energy) of heaven and earth at birth; those who achieve merit during life and manifest divine power after death to benefit the people may also become deities. Such deities deserve lofty titles and perpetual worship. Now that these gods have new abodes, they will surely assist the cosmic order in unseen ways, spreading boundless grace: preserving the empress dowager's longevity, protecting the emperor and crown prince, and bestowing prosperity and peace upon officials and commoners alike. This represents the emperor's most profound aspiration.

The passage concludes with poetic praise: Heaven sent these two True Gods to descend to the mortal realm. They possess the power to transform heaven and earth, command wind and clouds, and universally aid all beings—achievements no others could match. Only these two True Gods can accomplish such divine work.

(Note: "Kui Shen" and "Gang Shen" refer to Daoist deities governing the Big Dipper constellation; "dragon chariots and cloud banners" symbolize divine processional regalia; "pepper-infused wine and jade offerings" denote ritual libations and exquisite sacrificial items.)

Immortal Xu (a Daoist honorific title for perfected beings) lived during the tumultuous Five Dynasties and Ten Kingdoms period, distinguished by his extraordinary talents. Holding high office, he governed with diligence—first quelling rebellions by executing ringleaders to eliminate calamities, yet showing mercy to coerced followers by avoiding unnecessary bloodshed. His genuine benevolence left an enduring legacy among the people, evidenced by the temple still standing at the southern foot of Aofeng Mountain. Accounts of his miraculous deeds abound: rain answered drought prayers, sunshine followed flood supplications; he dispersed locust plagues, extinguished great fires, and delivered people from peril. Over centuries, devotion to him has only intensified.

My imperial ancestor (referring to Emperor Xianzong of Ming recalling his forebear) once lay gravely ill, unresponsive to all medicines until praying to Immortal Xu. The perfected being bestowed divine talismanic medicine (fulu) that cured him instantly. In gratitude, we restored his temple, conferred higher honors, and established grand sacrifices. Successive emperors maintained unbroken veneration with daily incense offerings.

During my twenty-year reign, having received repeated divine protection, I commissioned solemn rituals. We expanded palace structures and renovated ceremonial spaces, rendering the temple magnificently imposing. Here, auspicious clouds (xiangyun) and numinous qi (lingqi) swirl perpetually, while blessings descend like fragrant dew. May these perfected beings safeguard the Ming imperial lineage for millennia, extending fortune to descendants and granting all under heaven longevity and prosperity. Their efficacy endures eternally—this stele eternally commemorates their merit.

(From the 22nd year of Chenghua reign reconstruction records) The Emperor specially appointed: Palace Eunuchs Huang Shun and Chen Gui; Grand Preceptor of the Heir Apparent and Marquis Dingxi Jiang Wan; Minister of Works Liu Zhao to oversee construction. The Lingji Palace was originally established by our ancestors to venerate the two Perfected Lords of Golden Tower and Jade Tower (high-ranking Daoist transcendents). Since my accession, though frequently blessed by their power, I heard their shrine remained humble—unbefitting the Son of Heaven, who as master of all spirits governs state sacrifices. How could deities dwell peacefully in such conditions? I thus ordered Eunuch Wei Xing to survey the site. Upon confirmation, we allocated treasury funds, mobilized capital garrison troops and artisans under the aforementioned officials' supervision for expansion. The renovated halls, corridors and walls now surpass previous scale; statues, ritual vessels and decorative paintings were all standardized under Wei Xing's direction with progress regularly reported. All materials required... (remaining text fragmentary)

This text is an imperial edict issued in the 21st year of the Chenghua reign (1485) of the Ming Dynasty, concerning the reconstruction of Hong'en Lingji Palace (a Daoist temple), detailing both management requirements for the project and comprehensive architectural specifications.

The emperor first instructed the supervising officials: expenditures must be carefully calculated to avoid waste; labor arrangements for craftsmen should be reasonable to prevent discontent; foremen and military artisans must be strictly supervised to eliminate fraud. Violations would be punished according to severity, with serious offenses reported to the imperial court. The emperor emphasized that appointed officials must dedicate themselves fully to ensure willing participation from all parties, guaranteeing both structural solidity and exquisite craftsmanship, thereby fulfilling the sovereign's sincere devotion to the deities.

The edict then meticulously described the grand scale of Hong'en Lingji Palace: its core structures included front and rear halls of Xuandu Zifu (Mystic Capital Purple Palace) connected by a central corridor. Before them stood an open pavilion hall, while behind were Wuji (Limitless) Hall and Tongling (Spirit Communication) Hall flanking the rear chamber. Four auxiliary halls—Weixu, Mingchan, Xianyou, and Gaoxuan—stood symmetrically on both sides, each adorned with painted galleries. The main entrance featured the Great Chanwei Gate, with auxiliary gates east and west, preceded by four stele pavilions, two bell-and-drum towers, and two glazed brick towers. Further ahead stood the Tianzhu Main Gate, also with side entrances. The outermost mountain gate bore the inscribed plaque "Hong'en Lingji Palace," similarly flanked by auxiliary gates. Within the complex stood additional facilities including cloud-shaped bell pavilions, banner poles, well pavilions, gatehouses, divine treasuries, kitchens, dharma halls, monastic quarters, and abbot's chambers. The entire complex comprised over 350 rooms, enclosed by walls measuring 83 zhang 5 chi in perimeter and 57 zhang 8 chi in width. Outside the mountain gate stood two memorial archways titled "Penglai" and "Langyuan" to east and west.

The emperor specifically noted that this temple complex was originally built by Emperor Taizong (the Yongle Emperor) to enshrine the two celestial sovereigns of the Golden Tower and Jade Tower (Daoist deities). Upon ascending the throne, finding the existing shrine inadequate, he had authorized this extensive renovation that took over a year to complete. This exemplifies the Ming imperial family's profound reverence for Daoist beliefs.

This account documents the official protection measures and inventory of ritual offerings at Lingji Palace (a Daoist temple enshrining the two perfected lords Xu Zhizheng and Xu Zhi'e) during the Chenghua reign of the Ming dynasty.

To the south of the temple complex stood a high wall measuring approximately 190 meters in length. Beyond this southern wall lay the Lingji Taoyuan Hall, comprising a cluster of structures including main halls and side chambers, all enclosed within courtyard walls. The interior was fully equipped with ritual implements such as hanging banners, ceremonial instruments, and offering vessels, ensuring proper veneration of the two perfected lords' shen (spirit). The emperor issued special decrees to protect the temple, dispatching the eunuch Wei Xing for regular inspections. Caretakers were instructed to maintain cleanliness, restrict unauthorized access, and particularly prevent livestock damage, harassment of Daoist priests, or theft of temple property.

The 974 mu (approximately 64 hectares) of farmland granted during the Xuande reign—located in Jiahe Village, Wanping County—remained under temple ownership as endowment for incense offerings, with strict prohibitions against encroachment. Violators faced punishments ranging from reprimands to criminal charges depending on severity.

A detailed inventory of ritual garments followed, categorized by seasonal attire:

• Summer vestments (changed annually on the first day of the fourth lunar month): Included a gauze headscarf, crane-feathered ceremonial robe (Daoist ritual garment), Daoist gown, cloth jacket, cloth skirt, silk trousers, and matching accessories like handkerchiefs, silk sashes, socks, shoes, and incense.
• Autumn vestments (changed on the first day of the eighth lunar month): Featured layered gauze versions of the crane-feathered robe and gown.
• Winter vestments (changed on the first day of the tenth lunar month): Similarly consisted of layered garments.

All attire was crafted from premium silks such as gold-woven damask and filé gauze, accompanied by ten pouches of incense. This seasonal rotation of meticulously prescribed vestments reflects the Ming imperial court's standardized protocols and reverence for Daoist temple rituals.

This passage documents the detailed arrangements for Daoist sacrificial rituals during the Ming Dynasty, divided primarily into ceremonial attire and ritual procedures.

First are the dress requirements for officiants: They wore fragrant soap-silk gauze headscarves, deep indigo gold-woven flame-patterned ramie silk lined crane-feathered robes (a type of Daoist ritual garment), layered over white ramie silk lined straight-collar Daoist robes with subtle patterns. The lower attire consisted of white damask silk padded jackets, lined skirts, and quilted trousers, fastened at the waist with white refined-luo handkerchiefs embroidered with auspicious floral motifs and dark silk cord belts. Footwear included two pairs of white silk socks and one pair of dark ramie embroidered shoes, with ten sachets of clothing incense prepared.

The sacrificial section meticulously records offerings for different altars:

The main hall featured two altars, each presenting a calf, ten types of bamboo-woven vessels (bian), ten ceramic vessels (dou), one portion of grand broth (dàgēng), one portion of harmonious broth (hégēng), along with four grains (millet, broomcorn millet, rice, and sorghum), two bolts of silk, and three cups of wine.

The Hall of Life-Granting contained four altars, each offering a sheep, a pig, eight bamboo-woven vessels, eight ceramic vessels, two portions of harmonious broth, the same four grains, two silk bolts, and three wine cups.

For the ten altars including the Marshal Hall, Earth God Shrine, and Examination Bureau, each presented one sheep and pig, three bamboo-woven vessels, millet and broomcorn millet, and two wine cups.

The two altars for miscellaneous deities followed similar protocols to the Marshal Hall but added ten additional wine cups.

The ritual sequence was highly standardized: The Master of Ceremonies guided participants in orderly formation, first proceeding to the ablution station for hand purification (using jade libation cups to ladle water and presenting towels), then returning to position. During the deity-invocation, four prostrations were performed, followed sequentially by offerings of incense, silk, and livestock (vegetarian offerings termed "presentations"). Each segment required kneeling, holding jade tablets, making offerings, full prostration, rising, and repositioning, with the initial wine offering ritual repeated during the primary presentation. The entire process maintained solemn dignity, reflecting the rigorous protocols of Ming Dynasty state-sanctioned sacrifices.

This passage documents the complete procedures and ritual specifications for Daoist sacrificial ceremonies during the Ming Dynasty.

The ceremony begins with the chief officiant and attending officials performing a sequence of actions including kneeling, reciting prayers, and presenting offerings. The ritual consists of three main stages: initial offering, secondary offering, and final offering, each involving repeated acts of prostration, presenting wine (in ceremonial cups), and bowing low. The ceremony concludes with sending off the deities and burning the prayer texts and silk offerings (known as the "Wangyi" rite).

Sacrifices were categorized by scale: a grand annual offering with animal sacrifices (sheng) was held in the first lunar month; fourteen vegetarian offerings (su) were made during major festivals such as the birthdays of the True Lords and Immortal Consorts; seasonal foods were added for seven festivals including the Lantern Festival; and standard offerings were made during the three major solar terms, including the Winter Solstice. Additionally, vegetarian offerings were presented on the first and fifteenth days of each month and at the turn of seasons.

The sacrifices were conducted in three main halls: the principal hall was presided over by a duke or marquis, the Qinnu Hall by officials from the Ministry of Rites, and the Zhusheng Hall by eunuchs. Each hall had six altars, collectively enshrining twelve deities, including marshals, earth gods, and the Overseer of Examinations.

During the ceremony, ritual officers followed strict protocols, using jade tablets (gui) or ceremonial tablets (hu) to perform rites. In vegetarian offerings, silk was omitted, but Daoist priests chanted scriptures accompanied by music. The imperial household provided twelve sticks of jiangzhen incense and three jin (approximately 1.5 kg) of sandalwood incense for the monthly rituals on the first and fifteenth days.

This text meticulously records the hierarchical system, scheduling, division of labor, and offering specifications of official Daoist sacrifices in the Ming Dynasty, illustrating the highly structured nature of state-sponsored ritual practices at the time.

This passage documents the ritual inventory and prayer texts used by the Ming Dynasty Yongle Emperor for Taoist deity worship. First is the detailed list of sacrificial offerings: fifty jin of horse tooth incense (a premium aromatic), three jin of powdered incense, one liang of cinnabar; red candles in two sizes—twelve pairs weighing one jin each and twenty-four pairs of half-jin candles; two hundred jin of lamp oil; seven hundred jin of charcoal and three hundred charcoal briquettes; three thousand jin of firewood. These supplies were requisitioned monthly by specialized government offices.

Following are two prayer texts. The first, dated November 4, 1418 (16th year of Yongle), addresses two high-ranking Taoist deities: the "Great Immortal of Golden Palace Who Illuminates the Dao and Attains De (Virtue/Power) in the Nine Heavens" and the "Superior Immortal of Jade Palace Who Propagates Transformation and Supports Teachings in the Nine Heavens." The emperor recounts his recovery from severe illness after conventional medicine failed, crediting the deities for their invisible protection through spiritual talismans (fulu) and celestial remedies. In gratitude, he offers the highest-grade sacrifice of the "Great Tai Lao" (complete ox, sheep, and pig offerings) alongside incense, candles, and seasonal garments.

The second prayer, dated January 19, 1419, records the emperor conducting the Golden Register Grand Ritual (Jinlu Dazhai)—Taoism's most solemn purification ceremony (zhaijiao)—for his deceased parents (imperial father and mother), seeking both their posthumous salvation and blessings for the populace. These ceremonies exemplify the Ming imperial family's close ties with Taoism and the significant role of Taoist rituals within the state sacrificial system.

This text is an imperial sacrificial address from the Yongle era (1403-1424) of the Ming dynasty, documenting the grand Golden Register Ritual (Jinlu Dazhai, the highest-grade Daoist purification ceremony) performed at Lingji Temple in Fujian to honor the Divine Lord of Vast Grace (Hong'en Zhenjun). The content divides into two main sections:

The first section extols the numinous power of the Divine Lord of Vast Grace, a revered Daoist deity. This perfected lord possesses profound mastery of the Dao's mysteries and sublime virtue (De), capable of communing with celestial and earthly spirits. During the ritual, auspicious signs manifested—five-colored clouds of blessing, white cranes and azure phoenixes appeared, while ceremonial banners spontaneously formed longevity knots. The entire altar became enveloped in radiant auspicious qi (vital energy). The emperor interpreted these signs as proof that the Divine Lord had guided the souls of his late father (imperial ancestor) and mother (imperial dowager) to peaceful repose, filling him with profound gratitude.

The second section details two specific ceremonies held in the 17th year of Yongle (1419). The first occurred on the 27th day of the fourth lunar month, where the emperor personally conducted sacrifices to express gratitude to the twin Divine Lords of Vast Grace residing in the Golden Palace and Jade Palace of the Nine Heavens (Jiutian, Daoism's highest celestial realm). The second ceremony on the 25th day of the third lunar month was presided over by the imperial grandson. The text particularly emphasizes the remarkable efficacy of the Golden Register Ritual at Lingji Temple, where five-colored clouds and dancing celestial cranes continuously appeared throughout the ceremony, accompanied by frequent theophanic manifestations. The emperor attributed these signs to divine protection ensuring national stability and his own recovery from illness, prompting his pilgrimage with incense, candles, and ritual offerings to fulfill vows of thanksgiving.

The repeatedly mentioned "Divine Lord of Vast Grace" was a Daoist deity specially venerated by the Ming imperial household, believed to possess the power to safeguard the nation, bless the people, and avert disasters. The Golden Register Ritual represents Daoism's most solemn ceremonial observance, traditionally reserved for imperial use to pray for national prosperity and dynastic continuity. The described auspicious phenomena were regarded within Daoism as tangible proof of divine response and ritual efficacy.

This scripture records a series of state-sponsored sacrificial rites for the Daoist deity "True Lord of Vast Grace" during the Yongle reign (1403-1424) of the Ming dynasty. The content is divided into four main sections:

First, it documents imperial officials being dispatched to Daoist temples with sacrificial offerings of livestock, wine, and food to honor the True Lord of Vast Grace, praying for divine protection. There were two manifestations of this deity: the "Great Immortal of Golden Tower in the Nine Heavens, Illuminating the Dao and Manifesting Virtue" and the "Superior Immortal of Jade Tower in the Nine Heavens, Propagating Transformation and Supporting Teachings" - both revered as important protectors of the state and people.

The second section records the consecration ceremony held at a newly constructed temple in Beijing during the 15th year of Yongle (1417). Officials selected an auspicious date to install the deities, praying for the temple's prosperity and the gods' blessings upon the nation's flourishing and abundant harvests. The text reveals the different birthdates of the two True Lords: the Golden Tower manifestation on the 17th day of the ninth lunar month, and the Jade Tower manifestation on the 15th day of the seventh month.

The third part describes vegetarian fasting rituals conducted on the deities' birthdays, praising their divine merits in descending from the Nine Heavens to protect the people and assist the state.

Finally, the court bestowed posthumous titles upon the True Lords' family members: the father was honored as "Perfected Person of Qi, Loyal and Martial, Enlightened and Brilliant," the mother as "Immortal Consort of Benevolent Longevity, Gentle and Kind," while the two spouses received titles "Immortal Consort of Harmonious Assistance, Benevolent and Chaste Response" and "Immortal Consort of Excellent Assistance, Compassionate and Reverent Serenity." In the 16th year of Yongle (1418), during the construction of Beijing's imperial palaces, officials specially conducted sacrifices to the True Lords to ensure smooth progress, showing imperial concern for the laborers' hardships.

This text documents the Ming Dynasty emperor's thanksgiving sacrifices to the divine being (Xu Xianzhen) for recovery from illness, comprising three sections:

When humans suffer from cold invasions or emotional disturbances (the seven emotions), illness may arise. Though physicians and medicinal treatments are sought, human efforts have limitations and medical efficacy remains modest. Without relying on divine protection, how could true health and tranquility be attained? Only the great virtue (De) of deities can assist the state and shelter the people, secretly wielding their numinous power to dispel pathogenic Qi, restoring health to the multitudes and granting eternal blessings. We pray the divine being will witness this sincere devotion and accept our offerings.

On the emperor's birthday (Sacred Occasion), an official was dispatched to offer sacrifices with these words: Because Xu Xianzhen's Dao and virtue stand lofty with remarkable achievements, when the emperor previously fell ill, it was entirely through the deity's secret operation of essence (Jing) and spirit (Shen) that protection and recovery were granted. On this morning of the imperial birthday, we specially prepare vegetarian offerings, hoping the divine being will bear witness.

During the canonization ceremony in the 16th year of the Yongle reign, the emperor's proclamation stated: Xu Xianzhen's Dao methods are vast and virtue extensive, having protected the people during earthly life and continued participating in cosmic creation after ascension, capable of warding off disasters. When the emperor suffered prolonged illness without cure, it was entirely through the deity's day-and-night secret protection, bestowing numinous talismans (Fulu) and immortal medicine, that critical conditions turned to safety and chronic ailments completely vanished. This life-saving grace shall be eternally remembered. Though honorary titles were already conferred, we now additionally enshrine as "Great Immortal of the Golden Palace of the Nine Heavens, Manifesting the Dao and Perfecting Virtue, Revealing Numinous Power and Universally Saving All, Pure and Subtle, Penetrating the Mysteries, Empty and Marvelous, Compassionately Protecting the Nation and Sheltering the People with Vast Grace True Lord" and "Upper Immortal of the Jade Palace of the Nine Heavens, Propagating Transformation and Supporting Teachings, Clearly Manifesting Numinous Power and Extensively Saving All, Lofty and Luminous, Vast and Serene, Empty and Profound, Marvelously Responsive, Benevolent and Kind, Assisting the Nation and Protecting the People with Vast Grace True Lord" to repay divine favors.

Finally, the text records the birthday sacrifice dates for two immortal consorts (Lady Immortal of Jing State and Lady Immortal of Wei State): the 13th day of the first lunar month and 17th day of the seventh month respectively, with annual official sacrifices promised. These canonizations reflect Ming imperial recognition of Xu Xianzhen worship, incorporating it into the state sacrificial system.

This passage records the Ming Dynasty Yongle Emperor's hosting of the Grand Universal Jiao (Luotian Dajiao, the highest-grade Daoist purification ritual) at the Hong'en Lingji Temple (a Daoist monastery), detailing its rationale and ceremonial texts.

The Yongle Emperor reflected on his parents' (Emperor Taizu Zhu Yuanzhang and Empress Xiaoci) monumental achievements in founding the Ming Dynasty, feeling deeply indebted yet unable to fully repay their kindness. Observing worldly sufferings—commoners yearning for prosperity and longevity yet plagued by droughts and floods, living beings either clinging helplessly to vegetation or trapped in animal forms without liberation—he commanded Daoist priests on the ninth day of the first lunar month in the seventeenth year of his reign (an important Daoist holy day celebrating the Jade Emperor's birthday) to conduct the seven-day-and-night Grand Universal Jiao at Hong'en Lingji Temple, erecting 1,200 spirit altars.

The ritual primarily venerated two Hong'en Zhenjun (Exalted Lords of Vast Grace, Daoist deities): one titled "Great Immortal of Illumined Dao and Attained Virtue, Manifesting Numinous Universal Salvation, Pure Subtlety, Cavernous Mystery, Empty Serenity, Wondrous Sensitivity, Compassionate Grace, Protecting the Nation and Sheltering the People, Exalted Lord of Vast Grace" from the Golden Palace of the Nine Heavens; the other "Superior Immortal of Propagating Transformation and Upholding Teachings, Radiantly Numinous Extensive Salvation, Lofty Brilliance, Vast Tranquility, Empty Profundity, Wondrous Response, Benevolent Grace, Assisting the Nation and Blessing the People, Exalted Lord of Vast Grace" from the Jade Palace of the Nine Heavens. Through this zhaijiao (purification ritual), the emperor sought to express utmost sincerity to Heaven—fulfilling filial piety while praying for favorable weather, national stability, bountiful harvests, and universal salvation for all beings across the realm.

The text particularly emphasizes compassion toward "the womb-born, egg-born, moisture-born, and metamorphosis-born" (a Buddhist classification of four life-generation modes), embodying the Daoist doctrine of "universal salvation for all sentient beings." This ceremony integrated multiple religious functions: ancestral veneration, national protection, and liberation of departed souls.

This account documents the development of the Immortal Xu Xianzhen cult during the Ming Dynasty and the establishment of its official sacrificial system. The numinous power of Xu Xianzhen (a Daoist deity) became renowned far and wide for universally delivering sentient beings. Even celestial and earthly spirits bore witness to his merit of aiding the world, making all things flourish while common people received his blessings.

The temple administrator Zeng Chensun traced his ancestry to Fuqing County, Fujian, where his father had married into the Chen family of Jishanli in Min County. In 1397 (the 30th year of the Hongwu reign), Zeng began conducting planchette writing (a spirit-writing divination method) to prescribe talismans (Fulu), administer medicine, and perform geomancy for people—all with miraculous efficacy. By 1416 (the 14th year of the Yongle reign), the imperial court dispatched envoys to summon him after hearing of these marvels, confirming his unfailingly accurate prophecies and growing spiritual potency. On May 18, 1419 (Yongle 17), the emperor specially bestowed upon him official robes and a position, commissioning him to safeguard temple sacrifices with a monthly stipend of five dan of rice, while relocating his entire family to officially constructed residences west of the temple.

The court established a dedicated sacrificial institution with a complete administrative structure: it included one palace eunuch, one Daoist official from the Daoist Registry (the government office managing religious affairs), military officers like Imperial Guard commander Lin Guan and centurion Liu Zhen, as well as guards Guo Tai and Liao Zhen among others. Initially selecting twelve Daoist priests for incense offerings, the staff gradually expanded to over thirty—with detailed records preserving names like Zhang Shouzhen and Wu Ximin.

Dedicated temple custodians like Su Gui and Wang Chun (twenty names recorded) handled cleaning and maintenance. These arrangements mirrored the protocols of Fujian’s ancestral temple, reflecting the Ming government’s systematic institutionalization of popular religious practices.

On the first day of the tenth month in the twenty-second year of the Yongle reign (1424), the imperial court issued an official document numbered Tian-45,300 (known as a "Jiatie" dispatch). Eunuch Ruan Yi conveyed the emperor's decree: Twenty households including Liu Yuan, who were responsible for cleaning at the Lingji Temple (a Daoist temple), would henceforth be permanently assigned to maintain the temple's sanitation.

These temple custodians received special privileges: exemption from all other miscellaneous labor duties, permission to operate shops in front of their residences, and complete immunity from miscellaneous taxes and corvée obligations. The emperor personally endorsed the decree with the phrase "Continue these privileges according to established precedent. By imperial command." (indicating his direct approval).