《廣成集》

The "Guangcheng Ji" passage contains two Daoist memorials composed by Du Guangting (a renowned Tang dynasty Daoist priest) on behalf of others to the emperor. The first is a petition requesting restoration of the Jinkou Daoist Temple submitted on behalf of Grand Protector Tao Fu:

The Jinkou Temple was the eighteenth of the twenty-four original Daoist parishes (zhi) established during early Daoist administration. This site once hosted seasonal rituals corresponding to the Xiaoman solar term and was astronomically aligned with the Bi constellation (one of the twenty-eight lunar mansions). It preserves sacred traces including the immortal platform where Chen Anshi achieved daylight ascension and the cart tracks left when the immortal Lady Bao attained the Dao. Though annual spring and autumn rituals were conducted here by imperial decree, warfare has left the temple in ruins—only foundations remain, with sacred statues buried under weeds and devotees deprived of worship space.

Your subject proposes restoring this blessed site to seek divine longevity for Your Majesty. As descendant of the Yellow Emperor (Xuan Yuan's sacred lineage) inheriting immortal heritage (like the crane-riding prince of Mount Gou), Your Majesty governs through the Dao. While other temples nationwide have been repaired as vital centers for longevity practices, this site particularly deserves reconstruction. We've cleared vegetation and rebuilt halls to properly enshrine the deities and restore monastic practice, assigning three priests including Yang Xuanjing as permanent residents. Due to its long neglect, we humbly request Your Majesty confer the original name "Sacred Longevity" (Shengshou) upon it—this subject will personally oversee the inscription's installation, ensuring this sacred Daoist site perpetually prays for Your Majesty's welfare.

The second memorial expresses gratitude for the emperor hosting a Golden Register (Jinlu) ritual in the new palace:

By imperial command, this subject conducted the seven-day Golden Register ritual (Daoism's highest imperial blessing ceremony) from the fourteenth to twentieth of this month in the new palace, assisted by twenty-one priests including He Chonghui. Attendant Yang Shaoye meticulously completed all liturgical procedures (Keyi). This ceremony manifests celestial blessings upon our sagely dynasty—the newly built palace resembles the nine-layered celestial court, facilitating heaven-earth communication through purification rites (Zhaijiao). Through incense offerings and scripture recitation, we prayed for boundless imperial longevity and enduring governance. With the ritual's successful completion, this memorial formally conveys our gratitude.

(Note: The "twenty-four parishes" refer to the original dioceses established by Celestial Master Zhang Daoling; the "Golden Register ritual" is the supreme ceremony for imperial blessings and disaster prevention; "Mount Gou" alludes to Crown Prince Jin of King Ling of Zhou who attained immortality riding a crane.)

This passage depicts the majestic splendor of imperial palaces and the solemn setting of a Daoist altar. The royal architecture surpasses the celestial realms of the Three Divine Mountains (Penglai, Fangzhang, and Yingzhou) and outshines even the phoenix towers of the Ninth Heaven. Within the resplendent golden halls, an exquisitely arranged and immaculately purified altar is erected for the grand Golden Register Fast (Jinlu Dazhai, the highest-level Daoist blessing ceremony). As dragon's breath incense swirls upward, it seems to herald the descent of ten thousand immortal beings; when moonlight lingers low, it resembles the gathering of a thousand perfected ones.

Ministers devoutly offer longevity blessings for the emperor, while chancellors observe purification rituals with reverent hearts. Auspicious omens manifest abundantly, foretelling the eternal stability of imperial authority and the unification of the realm. The author humbly recounts his privilege to participate in this imperial Daoist ceremony—partaking of celestial delicacies from the Heavenly Kitchen (Tianchu, the divine realm's banquet hall) and ascending to cloud-borne immortal realms—feeling profoundly honored. The emperor further bestows gifts of gold, silver, and fine silks, his grace deep as the ocean, leaving the author—who compares himself to a tiny wren—at a loss as to how to repay such sacred benevolence.

The latter section presents the memorial of gratitude by Guangcheng Xiansheng (Elder of Broad Accomplishment) upon his appointment as Vice Minister of Revenue, with additional honors as Grand Master of Imperial Entertainments and Duke of Cai. With self-deprecation, he claims unworthiness for such distinctions while praising the emperor's sagely brilliance rivaling the sun and moon, his virtue matching heaven and earth—dispelling worldly impurities and reviving the realm. The ruler is likened to King Wen discovering Jiang Ziya (the "non-bear omen" alludes to the legend of Jiang Taigong fishing) or King Tang finding Yi Yin, while the author positions himself as a worthy minister serving an enlightened sovereign. He concludes by vowing loyalty like stars surrounding the North Star or rivers returning to the sea.

The text's Daoist terminology—"Golden Register," "Heavenly Kitchen"—along with classical allusions like the "non-bear omen," exemplify the integration of Daoism with imperial authority, showcasing the grandeur of Tang dynasty state Daoist rituals and the idealized vision of ruler-subject harmony.

This passage is a memorial of gratitude from Du Guangting's Guangcheng Ji, expressing the author's deep appreciation for the emperor's exceptional favor. The author humbly describes himself as a low-born Daoist practitioner who spent over thirty years in secluded cultivation in the Wu region, now receiving imperial grace like withered grass revived by spring or decayed bones granted new life. At the founding of the new court, the emperor bestowed upon him the prestigious Daoist title from Mount Dong and a key position in the Northern Bureau—honors that fill him with awe and trepidation.

Citing historical figures like Manqian (Dongfang Shuo) of the Han dynasty and Zhichuan (Ge Hong) of the Jin dynasty, the author emphasizes how unprecedented it is for someone to simultaneously receive both esteemed official rank and Daoist distinction. The emperor's special permission allowing him to bypass protocol and have private audiences—unlike other Buddhist and Daoist clergy—leaves him both honored and deeply humbled. He concludes by praising the emperor's radiance like sun and moon illuminating all, his discernment perceiving the finest details, and his civil-martial virtues bringing stability to the realm, allowing the people to bathe in his benevolence.

The Daoist terminology—"azure canopy" (bìluò, the celestial realm), "mysterious pass" (xuánguān, crucial cultivation threshold), and "jade candle" (yùzhú, metaphor for golden age)—reflects the author's dual identity as both Daoist and official. These expressions reveal his reverential awe toward imperial grace while maintaining his spiritual perspective.

This passage is a memorial of gratitude from Du Guangting's Guangcheng Ji, expressing a Daoist practitioner's profound appreciation for the emperor's exceptional favor. Here is the modern interpretation:

Those once barbaric and fierce nomadic tribes dwelling in felt tents, along with remote regions of cave-dwellers, now traverse thousands of miles to pay homage and voluntarily offer tribute. With the empire at peace, rituals and music have been revived, restoring the moral principles that had declined since the Three Dynasties (Xia, Shang, Zhou) and reviving the lost institutions of past emperors—both preserving tradition and innovating with impartiality.

When feudal lords attend court, the emperor sits solemnly in the hall, surrounded by sagely ministers like the Three Heroes of Han (Xiao He, Zhang Liang, Han Xin), while officials in their jinxian caps deliberate with wisdom and prudence. The ceremonial regalia and imperial grandeur outshine both past and present. Even we Daoists, clad in cloud-patterned robes and feathered garments, can stand below the vermilion steps to hail the emperor with cries of "Long live His Majesty!" Meanwhile, Buddhist monks in their white square robes offer auspicious prayers within the crimson palace. A humble minister like myself often enters court among the crowd, gazing up at the lofty dais, ever awestruck that one as insignificant as a valley-dweller could stand amid the clouds.

Now, by the grace of His Majesty’s enlightened favor, the usual treatment of Daoists has been transformed. Though I hold an official rank, I have been exceptionally permitted to present memorials separately, without being grouped with Buddhist or Daoist clergy—a mark of singular imperial grace. In the past, Wei honored Qianzhi (likely Kou Qianzhi, the Northern Wei Daoist reformer), Liang revered Master Zhenbai (Tao Hongjing), Han praised Manqian (Dongfang Shuo), and Qin had Ziping (possibly Anqi Sheng), yet none of their court rituals matched the present innovation. Now, His Majesty has issued sagely decrees, establishing models for ten thousand generations. Inwardly reflecting, I tremble with reverence, feeling unworthy of such bountiful favor—only a heart of utmost sincerity can repay this imperial grace eternally.

This memorial of gratitude requests inclusion in the national annals. Having received the emperor’s sacred decree allowing me to appear and respond alone, without accompanying members of other traditions, this memorial shall be preserved in the imperial archives—an honor beyond measure. His Majesty reigns like the sun and moon, his benevolence spanning heaven and earth, with virtuous ministers assisting governance and all peoples—foreign and Han—united in loyalty. Tributes converge from all directions, the people prosper in longevity, and the world enjoys peace akin to the legendary land of Huaxu. The Penglai Isles and mushroom palaces shine even brighter, while Buddhist temples (zhilin) and Daoist abodes (naiyuan) stand restored in solemn grandeur. The Four Auspicious Beasts (dragon, phoenix, tortoise, qilin) manifest blessings, the Six Qi (yin, yang, wind, rain, darkness, light) harmonize in order, and both the Mysterious Gate (Daoism) and Confucian learning flourish in unison.

This passage is a congratulatory memorial written by Tang Dynasty Daoist priest Du Guangting, reporting auspicious omens to the emperor and offering felicitations. It describes the propitious celestial phenomena of yellow and purple clouds observed at the time, while citing historical records of similar auspicious clouds appearing during the reigns of ancient sage-kings.

The author humbly refers to himself as "your servant," mentioning his humble origins yet gratitude for imperial favor. He meticulously documents the auspicious signs: when the emperor inspected troops at Dexian Tower while the crown prince returned from military reviews south of the city, two yellow clouds resembling imperial canopies (the ceremonial parasols of monarchs) appeared above the city walls at dusk, later transforming into purple hues.

The text enumerates historical precedents of cloud-related omens: Emperor Yao's birth was accompanied by yellow clouds, while Emperor Shun's reign frequently saw yellow clouds gathering; Emperor Xuan of Han witnessed purple clouds entering his palace at Ganquan, and purple clouds appeared at the palace gates when Emperor Shizu of Song ascended the throne. The Yellow Emperor's era considered such clouds so auspicious that official titles were even named after them.

The author extols the emperor's virtuous governance, with benevolence extending to all beings—civilizing distant peoples through cultural influence while deterring threats with martial might. As the Central Plains were not yet fully pacified, the emperor entrusted the crown prince with training the imperial armies, whose morale soared with mountain-moving strength. Such sincere devotion moved Heaven to manifest golden-branched, jade-leaved auspicious clouds—descending to touch the imperial city while floating high above the throne—foretelling signs of universal peace.

This text is a congratulatory memorial written by Du Guangting (Daoist name Guangchengzi) when presenting an auspicious white magpie to the emperor, containing three main layers of meaning:

First, it describes the auspicious omen: In Chongshan Village of Duogong Township, Yandao County, commoner Li Yantao captured a white magpie from a nanmu tree to present as tribute. In the Five Phases system, this white avian creature represents the auspicious virtue of Metal (white corresponds to Metal in the Five Phases), symbolizing the flourishing vitality of the dynasty. The magpie's feathers resemble frost and snow, its claws are deep blue-green, and its graceful posture surpasses the rarity of auspicious birds recorded during the Han-Wei period. It remains composed within its jade cage, spreading its wings gracefully before the imperial palace, blending almost seamlessly when perching among beaded curtains, its clear and melodious calls pleasing to the ear.

Next, it extols the emperor's virtues: Praising the current sovereign's achievements as surpassing the Three Sovereigns and Five Emperors (the "three ancient periods" refer to high antiquity, middle antiquity, and recent antiquity), his governance as orderly as the strict legal systems of Emperor Yu's era, and his moral virtue as radiant as the Yellow Emperor's mirror held aloft. Under his rule, the people live in peace and prosperity, with societal stability exceeding even the golden ages of Han and Tang dynasties. His mighty armies (the "pixiu" refers to valiant troops) can both suppress rebellions and comfort the orphaned and weak. Where imperial decrees reach, the powerful eagerly respond; where grace extends, the poor and vulnerable receive relief. Celestial signs show harmony (the "five stars" being Metal, Wood, Water, Fire, and Earth planets), with tranquility across the four seas.

Finally, it expresses political aspirations: Interpreting the white magpie's appearance as a divine manifestation from mountains and rivers, an auspicious sign from feathered creatures foretelling the cessation of warfare (the "thousand spears" symbolize weapons), the retreat of evil forces, and the permanent extinguishing of borderland beacon fires (the "smoky vapors" represent war signals). The author humbly acknowledges profound gratitude for imperial benevolence, composing this eulogy to express reverence for the emperor's sagely virtue. Through this auspicious phenomenon, the text mutually verifies natural signs with political clarity, embodying the Daoist concept of "cosmic resonance between heaven and humanity."

This passage is a congratulatory memorial from the Daoist classic Guangcheng Ji, documenting the auspicious event of the Tianzhen Army presenting "excellent grain" (a double-eared stalk symbolizing good omens) while extolling the virtuous ruler of the time. Here is the modern interpretation:

The northern border is peaceful and harmonious, our dynasty’s virtuous governance surpassing all previous eras. As a humble minister fortunate to witness this golden age, I have repeatedly observed auspicious signs and now compose this eulogy to present before the enlightened sovereign. Though I fear overstepping, I cannot suppress my reverence, and thus submit this Poem on the Sage-Virtue and Recorded Auspicious Signs.

The Memorial Congratulating the Tianzhen Army for Presenting Excellent Grain records: Cui Shan, the acting military governor (a Tang-dynasty official title) of the Tianzhen Army, submitted an illustration of the double-eared grain discovered by Wang Youtian, a commoner of Shehong County. This symbolizes the far-reaching influence of the ruler’s virtue and the frequent appearance of auspicious omens, witnessed by civil and military officials alike, bringing joy to the entire nation. According to the Auspicious Illustrations, excellent grain is a sign of great fortune—when a ruler’s virtue nourishes the land, two stalks of grain may grow from a single ear. Just as in the Western Zhou dynasty, when Tang Shu discovered grain of different fields sharing the same ear, King Cheng consulted the Duke of Zhou and learned it foretold universal harmony. He then commanded Tang Shu to compose the Ode to the Excellent Grain, which ultimately heralded the unification of the realm and the submission of all under heaven.

Now, in this enlightened age, such an auspicious sign reappears. Your Majesty, inheriting the sacred legacy of the Yellow Emperor (Xuanyuan) and the Zhou dynasty’s imperial virtue, rules over the Central Plains in accordance with Heaven’s mandate, your virtue rivaling that of the ancient sage-kings. You temper indulgence with wisdom, discerning all with clarity—mighty in quelling treachery, yet gentle in pacifying the frontiers. Caring deeply for agriculture, you ensure bountiful harvests year after year, free from drought or flood. Now, two stalks flourish together, different fields yielding a shared ear, echoing the Zhou dynasty’s auspicious omen and foretelling the expansion of our borders. Where once there was celestial harmony, now there is universal unity. Moreover, as the imperial army marches to punish the unjust, its might already shakes the enemy, while auspicious signs manifest first within our lands. May the lingering shadows soon be swept away, restoring the radiance of sun and moon, bringing peace to all under heaven as once symbolized by Tang Shu’s excellent grain.

Humbly following the Auspicious Illustrations, I compose this eulogy to celebrate the sage-virtue, hoping that, like the ancient ballad collectors who preserved folk songs, my verses may endure—following the precedent of Tang Shu’s Ode to the Excellent Grain. With reverence, I present this Eulogy on the Sage-Virtue and the Double-Eared Grain.

These are two memorials written by Tang Dynasty Daoist priest Du Guangting (Daoist name Guangcheng) to the emperor, with the core purpose of dissuading the emperor from personally leading the military campaign. Below is the vernacular interpretation:

The first memorial essentially states: Your servant has heard that Your Majesty intends to personally lead the northern expedition. According to ritual propriety, imperial tours are meant to propagate virtuous governance, and suppressing rebellions is indeed a regular state affair. However, the rebel forces in Binzhou and Qizhou are like foolish insects that will inevitably be pacified—hardly worthy of Your Majesty personally venturing into dangerous territory. All court officials are deeply concerned and alarmed by this decision.

Your Majesty's benevolent virtue surpasses that of Emperor Shun, and your brilliance exceeds King Wu of Zhou. Your decrees carry the sternness of autumn frost while your grace spreads like spring warmth. Though all under heaven bask in your transformative influence, the unruly people of Longxi and Weishui regions stubbornly resist like creatures hiding from sunlight in frozen valleys, clinging to their ant-hill defenses. We have already dispatched generals with elite troops who, guided by Your Majesty's strategic wisdom, will surely eradicate these rebels completely. Yet the Han and Bao river regions now endure winter's harshness, with treacherous mountain paths nearly impassable. Why deploy a thousand-jun crossbow to swat mere flies? Why should the imperial carriage of ten thousand chariots approach crumbling walls of an isolated town? Humbly we beg Your Majesty to consider the collective will, rescind this order, and await victory reports in peace.

The second memorial adds: The crown prince and all officials have jointly petitioned in vain to dissuade you. Though imperial inspection tours follow ancient precedent, and comforting troops demonstrates paternal compassion, the perilous icy roads genuinely trouble everyone. While Your Majesty nurtures the virtue of Yao and Shun, desiring universal peace, border regions like Qianyang and Longzhou have long violated covenants. Some reasonable rebels have already surrendered, but stubborn holdouts continue their desperate resistance, perpetuating years of civilian grievances. Like mad dogs barking at Yao—blind to sage wisdom—they paradoxically yearn for Shun-like benevolent governance.

Both memorials employ characteristic Daoist political rhetoric: praising the emperor's virtue while illustrating the balance of kindness and severity through yin-yang metaphors like "autumn frost and spring nurturance." As a Daoist leader, Du Guangting skillfully frames military dissuasion as safeguarding imperial virtue, embodying the Daoist anti-war principle that "weapons are instruments of ill omen." Terms like "ant-hill defenses" and "swarm of flies" derive from Daoist classics' contemptuous descriptions of insignificant enemies, while contrasts between "sunlit harmony" and "frozen valleys" subtly echo the Yi Jing's philosophy of yin-yang harmony.

These are two Daoist memorials of gratitude, both being official petitions where subjects express their thankfulness to the emperor.

The first describes a military scenario: The emperor granted General Jiang the battle-axe (an ancient weapon) to reorganize troops, establishing a ceremonial platform in Han territory for oath-taking. Military commands spread with lightning speed, while officers and soldiers charged with the ferocity of a sudden storm. The commanding general's majesty resembled thunder, his resolve firm as iron, confidently predicting swift suppression of the rebellion without requiring the emperor's personal expedition. The text mentions "six dragons and eight steeds" depicting the imperial procession navigating treacherous mountain paths, with countless cavalry and officials following beyond the layered peaks. Amidst the harsh winter frost and snow, it earnestly petitions the emperor to consider the people's welfare by pausing his royal inspection tour—both for the sake of ancestral temples and state altars, and to pacify diverse ethnic populations while awaiting victory reports.

The second memorial expresses gratitude for imperial patronage in renovating the Xing Sheng Guan (Daoist temple). The emperor's decree appointed Great Master Zhang Qian of Hongyi to oversee the temple's restoration—an extraordinary honor. The author praises the emperor's virtue as comparable to the Yellow Emperor and Emperor Yao, possessing the pure spiritual state associated with Mount Guye (sacred Daoist site), while valuing Daoist teachings. Located near the Yuqing Palace (Jade Purity Palace), Xing Sheng Guan was originally a Daoist academy renamed during the Tang Zhide era. Its auspicious position fronts a grand avenue with Jin River to the east, making it a spiritually potent cultivation site. The renovation cleared away meat offerings and dust, restoring solemn Daoist statues amidst humble surroundings, dismantling weed-choked rubble to rebuild the Yaotan (Jade Altar for rituals). Offerings of eaglewood and musk enhanced the statues' majesty. Zhang Qian and his disciples diligently practiced dawn-to-dusk cultivation, striking bells and chimes to pray for the emperor while burning incense morning and evening to invoke perpetual prosperity for the imperial house. As a Daoist practitioner, the author profoundly feels the emperor's boundless grace.

Both memorials reflect the close relationship between Daoism and imperial authority, along with Daoism's tradition of praying for royal welfare. The texts employ Daoist terminology like "Yuqing" (Jade Purity) and "Ziji" (Purple Ultimate) referring to temples, "Yaotan" (Jade Altar) and "morning bells with evening drums" reflecting monastic life, while symbols like "six dragons and eight steeds" represent imperial majesty.

I humbly receive the imperial decree granting a ritual bell for zhaijiao (purification rituals), to be placed before the official hall. This grace, vast as heaven and profound as earth, fills this unworthy minister with such honor that I am overwhelmed with joy beyond measure.

Your Majesty shelters the people like heaven and earth, while the Three Luminaries (sun, moon, and stars) illuminate the world. Your boundless benevolence brings calm to the four seas, banishes ominous signs, and establishes universal peace. Your special care for the Daoist tradition has summoned divine responses, with auspicious signs frequently appearing. These portents foretell that your sagely brilliance will rival the sun and moon, while the nation's fortune stands firm as mountains and rivers.

Considering our Daoist temple's incomplete ritual implements—particularly the lack of proper bell tones during zhaijiao ceremonies—this imperial gift of a precious bronze bell is more valuable than any treasure. Its tones descend as if from heaven itself. I shall forever maintain incense offerings and repay this sacred favor with devout prayers.

Regarding the relocation of the Laozi statue from Jade Grotto:

By imperial order, I have transferred the stone-carved Laozi statue originally enshrined in Jade Grotto to the western hall of Dragon-Rising Abbey's Imperial Portrait Court. Funds were granted to construct a stone chamber and host purification assemblies. Daoist devotees welcomed the sacred image with ritual banners and flowers in solemn ceremony. This magnanimous imperial grace brings honor to the Daoist community and public celebration.

Your Majesty governs with the Daoist principle of wuwei (non-action), achieving an era of great peace. Though the Laozi statue received continuous offerings within the palace, ritual propriety demands its return to a Daoist temple. Now escorted by majestic processions from the imperial palace to Dragon-Rising Abbey, the sacred image drew reverent crowds and thunderous cheers. With fellow devotees, I offer pious hymns, praying that your sagely blessings may embrace all living beings.

The Guangcheng Ji passage contains two memorials submitted by a minister to the emperor. The first celebrates the victorious recapture of Longzhou, while the second presents Daoist immortal portraits for the emperor's birthday celebration (Longevity Spring Festival).

In the first memorial, the minister extols the emperor's divine military strategy: Longzhou's military commissioner Sang Jian surrendered with his troops and city intact, allowing the imperial court to reclaim the territory without bloodshed. The text compares the emperor to legendary sage-rulers like the Yellow Emperor and King Wu of Zhou, describing rebel forces as "jackals stubbornly resisting" before ultimately defecting. With the rebellion nearing suppression, the realm approaches reunification.

The second memorial commemorates the imperial birthday. The minister praises auspicious omens under the emperor's reign: the celestial North Star (a key Daoist constellation) glowing with rainbow light and the Jade Dipper (Big Dipper) radiating purple lightning—all interpreted as divine signs. The emperor's virtue (De) moves heaven, earth, and spirits, founding a dynasty destined to surpass the Zhou's eight centuries and Han's four. For this sacred occasion, the minister presents portraits of Daoist perfected beings (Zhenren). The date "8th day of the second month, Tianhan Year 1" marks the submission, while "Perfected Master Zhang" refers to the renowned Daoist adept Zhang Zhen.

Both memorials employ characteristic parallel prose (pianwen), replete with antithetical couplets and classical allusions, embodying the refined solemnity of Daoist documents. As court submissions, their core functions alternate between glorifying imperial achievements (military triumphs) and participating in royal ceremonies (imperial birthdays).

On the grand festival celebrating the Sagely Enlightened Sovereign, auspicious clouds galloped like steeds across the sky, while envoys from all nations arrived in successive waves to pay homage. Together with the Daoist priests of our temple, we reverently purified the ornate altar platform, meticulously following the esoteric liturgical protocols of Daoism as we chanted from the precious scrolls of sacred scriptures (Langshu Baozhou referring to invaluable Daoist texts). With hearts as pure as frost-cleared mist, we prepared the ritual offerings, eternally beseeching heaven and earth to bestow their blessings.

The text mentions the Perfected Being of Mirroring Sageliness (Jian Sheng Zhenren, an honorific title for highly realized Daoist adepts), who once studied under the Daoist patriarchs and personally received the transmission of efficacious scriptures. He recorded the true Dao before the formation of heaven and earth, concealing these treasured texts within blessed grotto-heavens (Dongtian). This Perfected One could foresee the achievements of enlightened rulers and comprehend the profound mysteries of celestial mechanisms—much like the ancient hermits of Songshan Mountain recognized the sagely virtue of Emperor Yao, or like Tao Hongjing (the Pure White Master) predicted the rise of Emperor Wu of Liang. Such occurrences are rare throughout history, hence we respectfully prepared a portrait on colored silk for veneration, hoping to perpetuate auspiciousness through incense offerings. With utmost devotion, we submit these devotional objects through the palace gates, humbly awaiting the imperial decree.

Another section expresses gratitude: Your servant has reverently received the imperial edict whereby Daoist priest Huang Wan'you of Kuizhou was granted the purple robe (a supreme Tang Dynasty honor) and the title of Master, while Deng Baijing of Luojiang County likewise received the purple robe. The Sagely Sovereign rules all under heaven with grace that nourishes all beings, ensuring virtuous ministers assist the court and no talent remains undiscovered among the people. The entire world comes to pay tribute, perfectly embodying the spirit of this enlightened era.

Huang Wan'you and his companions originally dwelt in mountain forests as companions to deer, dwelling deep in caverns without pursuing fame or gain. Some healed with elixirs, possessing skills to revive the dead and prolong life; others expelled malevolent forces with cinnabar talismans (Zhu Zhuan), capable of dispelling demons and banishing calamities. These arcane arts secretly supported our enlightened age. Now suddenly summoned by imperial decree (He Shu referring to edicts), they journeyed from the Jinjiang and Luojiang regions to the imperial palace, collectively basking in the sovereign's grace. Throughout history, such magnificent gatherings have been unprecedented.

Your Majesty's cultivation of the Dao surpasses Emperor Yao, and your achievements eclipse the Yellow Emperor. Recall how Emperor Huang needed to journey beyond the nine heavens while contemplating the Dao by the Fen River, or how Emperor Yao had to travel laboriously to seek wisdom at Mount Kongtong. Yet now these exalted Daoists voluntarily relinquish their reclusive dwellings (Yan Luo denoting hermits' abodes), arriving in chariots with rush-wrapped wheels (symbolizing simplicity) and cassia-wood axles to pay homage. By bestowing upon them honorable titles and purple official robes, you bring luster to historical records and radiance to Daoist vestments (Zan He). Our gratitude transcends mere words.