《徐仙真錄》Vol. 4

This account documents the construction of Lingji Temple during the Yongle era of the Ming Dynasty and lists the officials involved. The content can be divided into three main sections:

The first part details the imperial decree for building Lingji Temple. On the 28th day of the first lunar month in the 15th year of Yongle, the emperor ordered Military Commissioner Tong Jun and Surveillance Vice-Commissioner Xu Sheng to oversee the reconstruction. The Ministry of Works allocated craftsmen, soldiers, timber, bricks, and other materials. Construction began on the 26th day of the fourth lunar month that same year and was completed on the 6th day of the fifth lunar month the following year. Later, stone steles and turtle-shaped pedestals (a traditional style for stele bases) were transported from Nanjing, with tens of thousands of soldiers mobilized for the project.

The second section provides a comprehensive list of supervising officials: central government figures including Palace Eunuch Zhang Da, Imperial Guard Commander Zhang Gui, and Court of Imperial Sacrifices Vice-Minister Zhou Ne; local Fujian military officers Tong Jun and Wei Yong; civil administrators Zu Shu and Xu Sheng; as well as prefectural and county-level officials like Chen Letu.

The concluding passage offers elegant parallel prose praising the virtues of Immortal Xu. It describes his noble Southern Tang lineage (referring to Jiangnan aristocracy), his early classical education, and lifelong ascetic practice. As an adult, he established meritorious deeds—suppressing evil forces with military prowess while maintaining loyalty and filial piety. Though humbly claiming "stabilizing the state and pacifying the people was beyond my capacity," his lifesaving benevolence earned him the Daoist title of Zhenren (Perfected Being). Venerated as Fujian's (the "Seven Min" region) protective deity, he received perpetual worship. The text concludes with gratitude for imperial patronage enabling the temple's renovation and ritual enhancements.

This record preserves significant historical details about temple construction while reflecting the Ming court's reverence for Daoist divinities. Through temple-building and stele-erection, local religious beliefs were incorporated into the state sacrificial system.

This passage records the glorious scene of ancient Daoist deities receiving imperial titles from the imperial court. It primarily describes the grand occasion when Perfected Lord Xu Xian (a Daoist immortal) and his family were granted honorific titles by the emperor:

Perfected Lord Xu himself was bestowed the title "Perfected Lord of Profound Mystery from the Purity and Subtlety [tradition], Embodying Emptiness and Marvelous Resonance, Compassionate Benefactor Who Protects the Nation and Shelters the People with Vast Grace." His wife Lady Xu was granted the title "Immortal Consort of True Response." His younger brother received the title "Perfected Lord of Luminous Vastness and Profound Serenity, Penetrating Profundity and Marvelous Response, Benevolent Benefactor Who Assists the Nation and Blesses the People with Vast Grace," while his brother's wife Lady Tao was titled "Immortal Consort of Reverent Tranquility." Their father was honored as "Perfected Lord of Aiding Brilliance," and their mother Lady Tian as "Immortal Consort of Virtuous Kindness."

The text expresses profound gratitude for the emperor's boundless grace, stating that these honors were all received through the beneficence of Heaven and Earth's creative power. The recipients lived in reverent awe day and night, feeling deeply inadequate in repaying such great kindness, and could only offer sincere thanks to the Celestial Emperor (Shangzhen).

The passage concludes with a series of auspicious benedictions: May the emperor's sacred person enjoy health and longevity; may the nation's precious sovereignty remain as solid as bedrock; may favorable winds and timely rains bring abundant harvests; may rivers and seas remain calm and peaceful, eternally harmonious and joyful. May the sun and moon shine together, ensuring the imperial dynasty's foundation lasts ten thousand generations; may Heaven and Earth jointly nurture all beings, bestowing every manner of blessing upon humanity.

This text embodies the Daoist concept of "unity between deities and humans," establishing a connection between the mortal realm and the divine through imperial conferral of titles upon deities, while praying for their protection of the nation and people. The recurring phrases like "protects the nation and shelters the people" in the honorific titles reflect Daoism's religious ideal of benefiting society and aiding humanity.

Heaven and Earth together nurture all beings, bestowing manifold blessings upon living creatures, praying that the divine powers may equally protect all life in this world. With utmost reverence, we beseech the supreme Dao for its grace, hoping the deities will respond to our sincerity and bear witness to our prayers.

This passage records the concluding dedication text of a seven-day Daoist purification ritual (Zhaijiao) held from the 15th to the 21st day of the second lunar month in the 17th year of the Yongle era (1419 CE, the Year of Jihai). Such ceremonies were regularly performed by devotees on the first (new moon) and fifteenth (full moon) days of each lunar month.

With devout hearts, worshippers paid homage to the Celestial Court (Golden Palace), chanting precious Daoist scriptures (Jing) while kneeling before the sacred jade altar steps to offer blessings for the imperial family. Amid swirling incense smoke, they made reverent offerings with complete sincerity to various deities. The principal venerated figures included:

From the Golden Palace of the Nine Heavens: the Great Immortal of Illuminated Dao and Manifested Virtue (patriarch of the Qingwei lineage who manifests miracles for universal salvation), and the True Lord of Profound Mystery, Empty Nothingness, Wondrous Response, Compassionate Grace, Guardian of the Nation and Protector of the People with Vast Benevolence. From the Jade Palace of the Nine Heavens: the Superior Immortal of Propagated Transformation and Supported Teachings (patriarch of the Gaoming lineage of widespread spiritual aid), and the True Lord of Expansive Serenity, Profound Stillness, Marvelous Response, Benevolent Grace, Assistant to the State and Guardian of the People with Vast Benevolence. Also venerated were these True Lords' sacred fathers, mothers, consorts, sons, grandsons and other family members, along with protective marshals including the Five Great Marshals (Zha, Bian, Wei, Zhao, Diao) and Marshals Yue and Xu, as well as local temple earth deities and guardians of the teachings. Through incense offerings, respect was shown to this entire pantheon.

At the Hong'en Lingji Temple, at dawn on each new and full moon day, Daoist priests would solemnly process to the main hall to offer incense, perform ritual music, chant scriptures, and conduct liturgical ceremonies (Keyi), dedicating the merit thus accrued. They earnestly prayed that the greatly compassionate deities might heed their supplications.

The prayers principally included: blessings for the emperor (referring to the Yongle Emperor Zhu Di) - may his happiness and longevity flourish, his virtue daily renew, enduring as heaven and earth, with lifespan rivaling the Southern Mountain; for the nation - may its rivers and mountains remain eternally secure, the four seas peaceful, all regions stable, the people content in their labors, with favorable winds and timely rains. Finally, with deep bows, they voiced the traditional wish: "May the reigning emperor live ten thousand years, ten thousand times ten thousand years!"

At daybreak each morning, devotees would approach the Celestial Court with reverent hearts. Though the heavenly palaces seem distant, sincere prayer creates communion with the divine. Like tender grasses gazing skyward, they paid homage through incense offerings to all the aforementioned deities - the True Lords of the Golden and Jade Palaces with their retinues, the Five Great Marshals and Marshals Yue and Xu, and all protective spirits.

This is a ritual prayer passage from the Daoist scripture Xu Xian Zhen Lu, depicting a grand ceremony held at the Hong'en Lingji Palace. At dawn, Daoist priests gathered before the palace, burning incense and chanting scriptures to express their devout prayers to the deities.

The priests lit precious incense as offerings to the celestial beings of the Nine Heavens Golden Palace (the highest heavenly realm in Daoism) and the Nine Heavens Jade Palace, including the Sacred Father, Sacred Mother, Sacred Consort, Sacred Son, and Sacred Grandson—immortals of profound virtue. Through such rituals, they hoped the heavens would hear the prayers of the mortal world, beseeching national stability, favorable weather, the emperor’s longevity, and the well-being of the people.

On every major festival, the priests conducted such ceremonies. They believed that the cycle of seasons and the growth of all things depended on the power of the heavens, and that peace in the world required divine protection. On this auspicious day, they presented humble offerings and chanted scriptures with utmost sincerity, praying that the deities would witness the sufferings of humanity and bestow boundless blessings.

The presiding priest referred to himself as "Your servant, [name]," indicating that he was managing this sacred shrine (a temple dedicated to the gods) under the emperor’s decree. He reflected gratefully on the enlightened ruler’s civilizing influence and the protective grace of the True Lord (referring to Xu Xian Zhen). Ascending the Golden Turtle Peak, a symbolic immortal mountain, he seemed to glimpse the jade steps of the nine-layered celestial realm.

On designated auspicious days, the priests would begin preparing the ritual space (a sacred area for ceremonies) three days in advance, reverently reciting the treasured scriptures of the various immortals. The entire ceremony was solemn and dignified, conducted with deep reverence as if the priests were beholding the majestic visage of the deities themselves. Through these rites, they offered prayers for the emperor’s longevity and blessings while submitting petitions to the celestial and earthly gods. Following Daoist liturgical traditions, they established a purified altar for sacred offerings.

This passage documents a Daoist Zhaijiao (purification ritual) ceremony performed to bless the emperor and crown prince. The content is divided into three main sections:

The first section describes the blessing ritual for the emperor: Daoist priests gathered in the temple, initiating the sacred space according to traditional Keyi (liturgy). They lit the Big Dipper star lamps (in Daoist belief, the Big Dipper governs human lifespan), recited profound scriptures from the Mystic Gate tradition, and established an altar to express gratitude to the deities. Their prayers wished the emperor's benevolence to shine like the sun and moon, his sacred longevity to endure like mountains and rivers, bringing prosperity to the people and tribute from all nations.

The second part details the ceremony for the crown prince: Through identical rituals of lamp lighting, scripture recitation, and altar offerings, they prayed for the prince to inherit his ancestors' virtuous legacy, strengthen the nation's foundation, implement benevolent governance, earn the support of all ethnic groups, and enjoy eternal longevity.

Finally, the text mentions how a devout official organized this ceremony on the seventeenth day of the ninth lunar month, gathering priests to light star lamps and perform pure offerings, demonstrating sincere devotion to the deities. The prayers sought the emperor's longevity to rival sacred peaks, his virtuous influence to spread across the land, with auspicious signs continuously recorded in history.

The frequent use of the term "屏营" reflects a standard Daoist expression of humble reverence, conveying awe while awaiting divine blessings. The ceremony emphasizes distinctive Daoist practices like "净醮" (purification offerings) and "星灯" (star lamps symbolizing celestial power) as sacred methods for praying for imperial prosperity and national peace.

This scripture records the ancient devotees' Daoist rituals held for Lord Xu the Immortal and the Immortal Consort of Jing State during specific festivals, comprising two main celebratory sections:

The first part celebrates the birthday of Lord Xu the Immortal. Devoted officials made vows at the Palace of Five Illuminations, expressing gratitude for the deity's merits in assisting the nation and protecting the people. Coinciding with the Zhongyuan Festival when the Earth Official grants amnesty for sins, and the auspicious birthday of Lord Hong'en, followers gathered Daoist priests to establish a ritual arena according to liturgical procedures (Keyi). They lit the Seven Luminaries Lamps symbolizing the sun, moon, and five planets, recited the Original Vow Sacred Text, and conducted purification rituals (Zhaijiao) with offerings to give thanks for celestial blessings and seek further favor. The prayers included wishes for the emperor's longevity matching heaven and earth, the empire's stability like mountains, the harmonious movement of celestial bodies, abundant harvests with contented citizens, and divine protection for all devotees.

The second part celebrates the birthday of the Immortal Consort of Jing State. On the thirteenth day of the first lunar month, devoted officials assembled Daoist priests to conduct a special sacrificial ritual (Tejiao) following liturgical standards. During the ceremony, they recited the Stamen-Casket Sacred Text (the Consort's scripture), presented offerings from various palaces, and performed circumambulation rites before the altar (Faxi). The prayers invoked blessings for the imperial foundation's rock-solid stability, the nation's prosperous continuity through generations, widespread virtuous customs through enlightened teachings, seasonal harmony bringing universal peace, and auspicious signs manifesting everywhere.

The text mentions symbolic elements: "Seven Luminaries Lamps" represent the sun, moon, and five planets (Metal, Wood, Water, Fire, Earth); "Stamen Palace" poetically denotes the immortal consort's celestial abode; and "jade mushrooms" (Qiongzhi) symbolize divine auspiciousness. These rituals fully demonstrate Daoism's traditional religious function of conducting blessings for both the imperial house and common devotees while dispelling calamities.

This passage documents an elaborate Daoist sacrificial ceremony, divided into two main parts: thanksgiving prayers and ritual procedures.

First, it expresses the devotees' sincere gratitude toward the Immortal Consort (a female Daoist deity). On the seventeenth day of the seventh lunar month, the presiding ritual officer gathered Daoist priests to conduct a special Zhaijiao (purification ritual) for the Immortal Consort in accordance with Keyi (liturgical protocols). They recited the Ruiji Lingwen (a Daoist scripture), made offerings to various celestial immortals, arranged sacrificial items, and prayed devoutly before the altar. Their supplications sought the Immortal Consort’s blessings for the emperor’s longevity, peace under heaven, the harmonious balance of Yin-Yang, and the well-being of all, young and old.

The detailed ritual procedures included: preparation of offerings (two altars, each with one sheep and one pig, three types of fruit, and one bolt of white ceremonial silk, funded by official treasury allocations); personnel arrangements (six attendants); and the precise liturgy (comprising twenty-two steps such as ablution, incense offering, presentation of silk, recitation of prayers, and prostration). The ceremony was to be held biannually, in spring and autumn.

The text concludes with a template for the sacrificial prayer, a formal document used by the emperor when dispatching envoys to honor two revered Daoist deities: the "Great Immortal of the Golden Palace of the Nine Heavens, Illuminating the Dao and Manifesting De (Virtue/Power)" and the "Superior Immortal of the Jade Palace of the Nine Heavens, Propagating Transformation and Upholding Teachings." These deities bear elaborate honorific titles—"True Lord of Vast Grace, Manifesting Divine Power, Universally Saving, Pure and Subtle, Penetrating Mystery, Embracing Emptiness, Wondrously Responsive, Compassionate and Kind, Protecting the State and Sheltering the People" and "Brilliantly Effective, Vastly Saving, Luminous and Wise"—reflecting their roles in the Daoist pantheon as divine protectors of the nation and saviors of humanity.

This passage documents the sacrificial system and personnel arrangements for the worship of the True Lord of Vast Grace (Hong'en Zhenjun) during the Yongle reign of the Ming Dynasty.

The True Lord of Vast Grace, a revered Daoist deity, was honored with the full title "Majestically Serene, Profoundly Pure, Wonderously Responsive, Benevolent and Kind, Guardian of the State and Protector of the People, True Lord of Vast Grace." Commissioned by the Nine Heavens, he manifested his divine power in southern regions to protect the populace and assist the state. Due to his profound Daoist methods and lofty virtues, the imperial court established annual sacrificial rituals in his honor.

The ceremony involved two altars: the main altar featured wine vessels, fruits, and a sheep offering, while the ancestral altar displayed wine vessels, fruits, and silk textiles, with additional wine vessels, fruits, and a pig offering. Official Fang Wenzhao oversaw the rituals as the twelfth-generation descendant of Fang Jue, the principal patron (danyue) of the ancestral temple. Originally from a tax-paying household, Fang Wenzhao was specially selected for this position.

In the twelfth year of Yongle (1414), the court appointed twelve trustworthy Daoist priests—including Lin Shineng, Tu Zongju and others—to exclusively maintain the incense offerings at the Lingji Palace of Vast Grace, each receiving five dou of grain monthly. Additionally, twenty-one households were assigned cleaning and guarding duties: five originally responsible for cleaning, supplemented later by sixteen additional guardians.

All personnel received official verification (kanhe) from the Ministry of Rites and enjoyed exemption from other corvée obligations. This comprehensive sacrificial system reflects the Ming Dynasty's institutionalized veneration of Daoist deities and its systematic management of religious practices.