《廣成集》Vol. 11

The two ritual texts from Volume 11 of the Guangcheng Ji are Daoist prayer documents composed by Du Guangting for water conservancy projects and residential construction.

The first piece, Prayer for Cheng Derou's Water Conservancy Project, states: It is said the Dao (the Way) nurtures all things, while divine beings govern living beings. The Water Palace deities and mountain spirits each hold authority over fortune and misfortune, protecting the common people. Our county lies upstream where heavy taxation and prosperous agriculture make the embankments vital for people's welfare. Repeatedly damaged by floods, these dikes collapse again despite day-and-night repairs. Whether due to uncontrollable torrents or offending the dragon deities remains unknown. Fearing poor harvests may cause famine, and considering the county's low-lying terrain vulnerable to flooding that could turn it into marshland, we beseech the Dao's mercy and the water deities' discernment. May they pity the people and exert their divine power to safeguard the embankments, ensuring abundant harvests and permanent flood prevention. We reverently offer sacrifices to demonstrate sincerity.

The second text, River Deity Prayer with Five Talismans on Stone, explains: The Three Treasures (Dao, scriptures, and masters) manifest miraculously, while the Five Phases (Wood, Fire, Earth, Metal, Water) condense into cloud-patterned talismans (Fulu) bearing dragon designs that can stabilize heaven and earth. Since Yu the Great controlled floods and Confucius transmitted the Dao, governing nations has required talismanic power. These can harmonize deities, suppress malignant energies in mountains and rivers, and purify dwellings. After completing my new residence, I engraved five divine talismans following Hetu cosmography and Lingbao Jing liturgy to conduct this ritual, hoping to resolve fengshui violations and summon auspicious energies.

(Note: "Jiao" refers to Daoist altar ceremonies for deities; "Fulu" are sacred documents inscribed with divine names or esoteric writings believed to possess supernatural power)

This passage records the Daoist prayer liturgy (zhaijiao) performed by the Prince of Shu during a lunar eclipse, as documented in the Daoist scripture Guangcheng Ji. The content unfolds in three main sections:

First, it outlines the Daoist cosmological view: The great Dao (the cosmic origin) gives birth to all things, with the Three Luminaries (sun, moon, and stars) and Six Qi (energies of heaven, earth, and the four seasons) moving in orderly cycles. The Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn) govern human fortunes and misfortunes, while the Ten Divine Guardians execute the decrees of Taiyi (the supreme deity) to administer blessings and calamities. These natural laws remain eternal, demanding reverence from humanity.

The Prince of Shu then voices his concerns: As a regional ruler enjoying wealth and honor, he fears that excessive prosperity might invite disaster. The celestial omens appear ominous—the lunar eclipse occurs in the astrological sector corresponding to his destiny palace (the stellar position representing one's fate in astrological systems), while Mars shines upon his birth constellation. All these signs portend impending misfortune.

Accordingly, following Daoist ritual protocols, the prince establishes a jade altar at the Yuju Zhi (one of the twenty-four major Daoist administrative centers) and prepares incense, candles, and offerings for the zhaijiao ceremony. He implores the Three Luminaries for mercy and beseeches the celestial deities to dispel the misfortunes in his destiny, absolving unintentional transgressions from the past. He particularly seeks to neutralize inauspicious signs in his Three Destinies (heavenly, earthly, and human) and Five Phases (metal, wood, water, fire, earth), resolving crises indicated by his astrological chart.

Finally, he offers prayers for the realm: May the imperial lineage endure, and the emperor enjoy longevity; may the heartland regions around the Yi and Luo rivers revive their glorious prosperity; may peace prevail across all mountains and rivers, with wars ceasing and civilization flourishing. The prince pledges eternal loyalty in assisting his enlightened sovereign. The text embodies the Daoist worldview of "cosmic resonance between heaven and humanity" and the religious practice of "averting calamities while invoking blessings."

These two ritual prayers from the Guangcheng Ji collection are Taoist liturgical texts used by devotees to seek divine protection. The first piece, Anzhai Jiao Ci (Purification Ritual for House Blessing), addresses the potential offense caused to spirits during house construction and the consequent need for repentance rituals.

When building a home, one might unknowingly violate geomancy (Wangfang, the royal directions), disrupt the natural order (Tiandao, the Way of Heaven), or disturb the guardian dragon spirits, leading to household unrest. Therefore, sincere repentance must be offered to the supreme truth of the Dao and the Three Pure Ones (Sanqing, the highest Taoist deities). Following the Lingbao Mingke scripture, a grand ritual to the Five Emperors (Wudi, the deities of the five directions) is performed to dispel misfortune, reinstate the protection of dragon spirits, and ensure the family’s safety, health, and prosperity.

The second piece, Bajie Jiao Ci (Eight Seasonal Nodes Ritual), is conducted during key solar terms (Bajie). The text explains that the Dao gives birth to all things, with primordial Qi (Yuanqi) dividing into clarity and turbidity, hardness and softness, while the changing seasons determine fortune and misfortune. Devotees fear they may have committed transgressions in past or present lives, carry inauspicious elements in their fate (Five Phases and Three Destinies, Wuxing Sanming), or suffer from unfavorable stellar influences (hidden and manifest stars, Anyao Mingxing). Thus, they seize this auspicious occasion to set up an altar with pure incense, flowers, and offerings, beseeching the Pure Ones and sacred beings to witness their devotion, dispel calamities, and bestow blessings.

Both ritual prayers exemplify the Taoist practice of repentance and supplication for peace, reflecting ancient reverence for natural forces and the yearning for harmonious living. The concepts mentioned—Five Emperors, dragon spirits, Five Phases, and Three Destinies—are unique to Taoism, representing ancient understandings of cosmic order.

This passage is from the Zhou Tian Jiao Ci (Cosmic Purification Liturgy Memorial) in the Guangcheng Ji (Anthology of Broad Accomplishment) written by Tang Dynasty Daoist priest Du Guangting. It records a memorial submitted to celestial deities during a zhaijiao (purification ritual) performed for Commandant-General Zhou.

The essence of the text is a plea to the supreme Dao (the highest belief in Daoism) to manifest boundless compassion and absolve accumulated sins and karmic grievances across lifetimes. It seeks to harness the renewing power of the bajie (eight solar terms, including the Spring Equinox and Winter Solstice) to obtain the grace of the Sanguan (Three Officials—Heavenly, Earthly, and Water Officials) in granting pardon. The petitioner hopes that ancestors from nine generations may receive blessings in Nangong (the Southern Palace, a celestial abode of immortals), while the names of family and associates may be erased from the ledgers of Beifu (the Northern Bureau, the underworld’s administrative office), ensuring harmony in public and private life, with enduring fortune and longevity.

The text explains that within the workings of the Dao, the ascent and descent of Yin-Yang determine fortune and misfortune, and the cycle of retribution for good and evil is inexorable. The Sanguan (Three Officials) and Wudi (Five Thearchs, major Daoist deities) govern human morality, while Nandou (Southern Dipper) and Beidou (Northern Dipper) oversee the registers of life and death. The Commandant-General confesses that, though he has served the state loyally and diligently, accumulated transgressions from past and present lives may have violated cosmic laws or contravened human and natural principles. These offenses include unintended harm caused while assisting governance, excessive severity in enforcing laws, or missteps arising from astrologically inauspicious periods (times of weakened fate according to divination).

Now, through the Zhou Tian Jiao (a grand ritual encompassing all directions of heaven and earth), he earnestly repents, seeking to cleanse these karmic burdens. He particularly emphasizes his past acts of protecting the throne during national crises and vows to cultivate Dao-De (Virtue of the Way) more devoutly, praying for the protection of the sages so he may continue fulfilling his duties faithfully.

The text employs distinctively Daoist terminology such as danjian xuanjing (mystical scriptures on cinnabar tablets) and xiurang mijue (esoteric methods for dispelling calamities), reflecting Tang Dynasty Daoist religious practices in conducting apotropaic rituals for high-ranking officials of the state.

The Guangcheng Ji scripture passage discusses the practice of dispelling misfortunes and seeking blessings through Daoist rituals. The general meaning is as follows:

In the course of human life, it is inevitable to violate taboos and accumulate karmic debts for various reasons. For instance, transgressing the prohibitions of the Nine Palaces' directional influences or becoming entangled in grievances and unresolved conflicts—all such matters are recorded in the registers of the underworld. Ordinary people's faults are often obscure and difficult to discern; only through sincere cultivation and prayers to Heaven can one receive divine response and protection.

Here, the text describes a Daoist Benming Jiao (a Zhaijiao purification ritual performed to pray for safety during one's birth year). Following the profound principles of the Hetu (River Chart) and adhering to the liturgical norms of the Zhengyi (Orthodox Unity) tradition, offerings are made to the deities of mountains and seas with utmost sincerity, while heartfelt prayers are directed to Heaven and Earth. Through the solemn rites of the jiao ceremony, supplications are made to the Three Pure Ones (Sanqing, the highest Daoist deities) and the assembled immortals, asking them to bear witness, forgive past transgressions, and bestow special grace.

Specific requests include: erasing records from the ledgers of karmic offenses, elevating one's rank in the register of immortals; resolving grievances with creditors and dispelling calamities; ensuring that ancestors from nine generations (Jiuxuan) and parents from seven lifetimes (Qizu) all receive blessings; granting divine protection to relatives and clan members; safeguarding local peace, fostering harmony among the people, preventing epidemics, and filling the fields with joyful songs.

Further prayers seek the discernment of underworld officials so that all living beings may receive grace. Additional blessings are invoked for national stability, the emperor's health, the cessation of warfare, and universal peace, with hopes for the emperor's swift return to the capital (Qinjing referring to Chang'an, Wei Que to the palace gates) to reestablish order.

Finally, the practitioner reflects on self-examination: human endowments vary in purity and turbidity, and fate inherently carries fortune and misfortune. The Most High Lord Lao (Taishang Laojun, the supreme Daoist deity), in his compassion, established the Southern and Northern Dippers (the Southern Dipper governing life, the Northern Dipper governing death) to weigh good and evil. The sun, moon, and stars shine impartially, while the Three Officials (Tianguan, Diguan, Shuiguan) and the Five Thearchs of the directions widely open the gates of pardon—all so that sentient beings may attain the state of serene Wuwei (non-action), realize the Dao-fruit, and be inscribed among the ranks of immortals.

The practitioner deeply feels that although living in an era of peace, studying profound teachings, practicing benevolence and righteousness, and enjoying enlightened governance, upon reflection, there are inevitably instances of violating heavenly principles and human ethics. The desires of the six roots (eyes, ears, nose, tongue, body, and mind) are difficult to eliminate, and transgressions through the three karmic actions (body, speech, and thought) easily accumulate. Concerns arise about inauspicious astrological influences, potential violations of taboos through construction work, or unwittingly harming life and incurring grievances—all of which may secretly diminish lifespan and blessings. Therefore, an auspicious day is specially chosen to conduct this jiao ritual, offering sincere repentance and prayers for deliverance.

These passages are two ritual prayers (zhaijiao) from the Daoist classic Guangcheng Ji, documenting the votive fulfillment of believer Zhang Daoheng to the True Lord of the Northern Dipper (Beidou Xingjun, a venerated stellar deity in Daoism) and another household blessing ceremony.

The first account describes how Zhang Daoheng, facing mortal danger in the second year of Emperor Zhaozong’s Dashun era (Tang Dynasty), made a vow to the True Lord of the Northern Dipper: if he survived the ordeal, he would offer 100,000 strings of coins as merit (gongde). After his deliverance, he fulfilled his pledge by commissioning eight statues of the True Lord at the Northern Emperor Hall of the Yuju Temple (a Daoist abbey) and completing the promised offering. He further prayed for continued divine protection—ascension for his ancestors’ souls, safety for living kin, absolution of sins and calamities, longevity, and smooth resolution of both personal and public affairs.

The second passage records a household ritual conducted by a military officer. It references the highest Daoist deity, the "Celestial Worthy" (Tianzun), disseminating teachings through the Lingbao Jing (a pivotal Daoist scripture), with the Five Directional Emperors and the Nine Heavens deities aiding salvation. The devotee sought domestic peace, career success, ancestral liberation, well-being for living relatives, resolution of grievances, and prolonged life. Terms like "Chiming" (a Daoist calendrical era) and Five Talismans (Wufu Jing) reflect distinctive Daoist terminology.

Both prayers embody the Daoist concept of "cosmic resonance between heaven and humanity" (tianren ganying), affirming that sincere devotion and offerings secure divine favor, enabling disaster relief, longevity, and blessings. Such vow-fulfillment rites, termed "repaying grace" (chou'en) in Daoism, exemplify the covenantal relationship between devotees and the divine.

This scripture is a prayer text used in Daoist Zhaijiao (purification rituals), containing two main supplication sections:

The first part describes an exorcism ritual performed during construction. Concerned that the building work might offend divine beings, the author conducts a Huanglu Zhai (salvation ritual for the deceased) according to Daoist Xuan Ke (liturgical procedures), petitioning the Five Directional Great Emperors and the Three Caverns scriptures (the Daoist canon) for protection. The prayer invites celestial officials to descend with their sacred power, expel demonic influences, and restore proper alignment of the Bagua (Eight Trigrams) and Jiugong (Nine Palaces) spatial arrangements, along with the Wuxing (Five Phases) and Liujia (yin-yang numerology). It requests the Grand Year General to guard all directions, eliminating lingering malignant energies and other inauspicious forces to ensure domestic tranquility.

The second part details a repentance ritual held during the Sanhui Days (Three Assemblies festivals: Shangyuan on 15th day of 1st month, Zhongyuan on 15th of 7th month, and Xiayuan on 15th of 10th month). The text emphasizes that human life consists of yin and yang energies, and their imbalance invites misfortune. On these sacred days, one's three Hun (ethereal souls in Daoist cosmology) report merits and faults to heaven, where deities adjust lifespans accordingly. The author confesses having missed these festivals for years due to worldly affairs, and now deliberately chooses an auspicious date to gather virtuous companions for altar ceremonies. The prayer seeks divine recognition of this sincerity to help restrain wandering spirits and transform ill fortune. Specific adversities requiring resolution include: weak destiny, blocked energy channels in the Nine Palaces, unfavorable astrological influences, unresolved karmic debts, and unintended harm to living creatures - all while praying for family blessings and ancestral liberation.

This passage contains two liturgical prayers from the Guangcheng Ji (Expansive Perfection Collection), a Daoist scripture, used by two unnamed emperors during zhaijiao (purification rituals). The content divides into two distinct sections:

The first part, titled "Southern Dipper Liturgy," describes an emperor conducting rites to honor the Southern Dipper Star Lord (the Daoist deity governing lifespan) on the propitious fifth day of the fifth lunar month (the Bingwu day). Celestial phenomena at the time—including a rare conjunction of four stars and irregular solar-lunar movements—were interpreted as auspicious signs. Through this ritual, the emperor sought national stability, harmonious weather, and public welfare while expressing gratitude for celestial blessings. The text details ceremonial preparations involving fine wine offerings and reverent worship, anticipating a mystical resonance between heaven and humanity.

The second section, "Cosmic Circuit Liturgy," reveals the emperor's cautious governance approach, described as "treading on thin ice." It outlines contemporary crises: unresolved border conflicts, fragmented governance, recurring floods/droughts, and rampant banditry. By sacrificing to the celestial constellations, the ruler implored divine mercy to dispel calamities and restore peace. Classical allusions emphasize the cosmological significance of heaven-earth rituals, showcasing the emperor's conscientious statecraft rooted in reverence for the Mandate of Heaven.

Both liturgies embody the Daoist principle of "heaven-human resonance," asserting that sincere imperial rituals facilitate cosmic communication and protection. Characteristic Daoist terminology appears throughout—the Southern Dipper, Wenchang (deity of literary fortune), Eight Luminaries (Daoist paradises), and Nine Radiances (sacred light)—demonstrating the imperial court's deep engagement with Daoist practice. The texts collectively reflect how medieval Chinese rulership integrated liturgical Daoism into statecraft and celestial diplomacy.

This passage records a jiao (Daoist sacrificial ritual) liturgy from the Daoist classic Guangcheng Ji, describing a blessing ceremony held at Anle Mountain in Luzhou, Sichuan. The content can be divided into three main sections.

The first part focuses on the practitioner's self-reflection. Though maintaining an ascetic lifestyle of simplicity and abstaining from indulgence, the practitioner still worries about insufficient virtue (De). Recent observations of celestial phenomena—such as the unusual movements of Venus and Mars (ancients believed heavenly signs corresponded with human fortunes)—have heightened vigilance. Choosing the auspicious Dragon Boat Festival day, the practitioner conducts this zhaijiao (purification ritual) to demonstrate sincere devotion to the deities.

The middle section depicts the solemn ceremonial scene. Before the silent altar, Daoist priests stand with dignified bearing as midnight approaches, creating an atmosphere where immortals seem to descend with blessings. The prayers encompass peace for the world, health for the people, stability for the nation, and abundant harvests, while urging officials nationwide to govern benevolently—embodying the ideal of harmonious governance.

The concluding portion explains the choice of Anle Mountain in Luzhou for this ritual. Situated at the border between Chu and Shu regions, this majestic peak is revered as an immortal's abode. Though physically in the capital, the author's heart remains connected to this sacred mountain. Learning that while the mountain possesses numerous ritual implements (Daoist ceremonial tools) they lack proper management, the author proposes transferring some to capital temples. This solution addresses both the capital's shortage of ritual objects and ensures these sacred instruments fulfill their proper functions. The entire text reflects core Daoist principles of celestial-human resonance and benefiting the world through spiritual practice.

The chanting of Guangchengzi (a legendary Daoist immortal) gradually faded into the distance, dissolving amidst the crimson-hued clouds, yet its majestic resonance still lingered above the Forbidden City (symbolizing either the celestial realm or an imperial dwelling). With sincere devotion, he prayed that this blessing might eternally safeguard the capital, ensuring its enduring peace and stability. Such was the depth of his pious intent that it transcended complete expression through mere words.

(This passage depicts the scene following Guangchengzi's performance of Daoist rituals, showcasing the practitioner's ability to commune with heaven and earth through scripture recitation and prayers. The Forbidden City symbolizes sacred space, while the rosy clouds represent auspicious signs—both embodying the Daoist concept of cosmic resonance between humanity and the celestial order.)