《廣成集》Vol. 12

The twelfth volume of the Guangcheng Ji records two Daoist sacrificial prayers (zhaijiao, purification rituals) composed by the renowned Tang dynasty Daoist master Du Guangting.

The first is an invocation for mountain worship, which conveys the following meaning: The Dao gives birth to all things, dividing into the two energies of Yin and Yang, while the Celestial Worthy (Tianshi, the supreme deity of Daoism) governs the myriad spirits. The deities of mountains and rivers all follow the Dao’s principles, jointly safeguarding the nation’s peace. Though the world is not yet fully tranquil, early signs of prosperity have emerged. Yet some have strayed from filial piety, deluded by wickedness, and incited rebellion. Fortunately, through divine protection and the manifestation of the gods, calamity was swiftly quelled. Therefore, an auspicious day was chosen to conduct this ritual, expressing gratitude to the deities and beseeching their continued blessings for enduring peace and stability.

The second prayer is a water deity (shuifu) sacrifice performed by Zong An, the Attendant-General of Zhenjiang, before leading a military campaign. The text states: The Dao nurtures all beings, and the gods’ grace extends to the state and its people. Though of modest ability, I have been favored by imperial grace, entrusted with military command as I prepare to lead the army into battle. The upper reaches of the Yangtze River are turbulent, yet a thousand warships are set to embark—all relying on the unseen protection of the deities. The emperor, reverent in heart, seeks to spread virtuous teachings through harmonious relations with neighboring states. As the mighty army sets forth, I solemnly conduct this sacrifice, praying for the water deities’ safeguarding.

This scripture records the ritual prayers (zhaijiao texts used in Daoist ceremonies to address deities) offered by three officials on different occasions. The first, Vice Minister Zhou Xiang, conducted a purification ritual during his birth year (the zodiac year matching one's birth) to beseech the Great Sage of Mysterious Origin (a revered Daoist deity) and the Five Venerable Sovereigns (five celestial lords) to dispatch heavenly generals for protection. His prayer sought to calm storms and ensure safe waterways, thereby stabilizing the nation's foundation and bringing auspicious blessings to both the court and the populace.

The second prayer was offered by a regional governor (referred to as "Great King") during his birth year at Mount Ge Xian (a sacred Daoist site). He confessed that despite his demanding official duties, he remained committed to Daoist cultivation. However, due to prolonged military campaigns away from home, he had been unable to perform rituals on schedule. Now, he meticulously prepared the offerings required for the Three Purification Rites (an important Daoist sacrificial ceremony), sincerely asking the deities for forgiveness of his transgressions, the dispelling of calamities, prolonged life, and protection. He also prayed for the swift end of war and his safe return.

The third official began with Daoist cosmology, explaining how human destiny is shaped by the interplay of Yin-Yang energies and the Five Phases (Wood, Fire, Earth, Metal, Water). As a high-ranking minister, he maintained deep reverence and regularly conducted altar ceremonies at critical astrological moments. This time, he chose the day when his Birth Year Star Deity (the celestial being governing his birth year) descended to visit his spiritually aligned sacred site (a geomantically significant location tied to his fate). There, he burned incense and prayed for the cleansing of sins, longevity, favorable weather for his jurisdiction, and the well-being of the people, so that he might continue serving the state.

These ritual prayers embody the Daoist concept of "resonance between Heaven and humanity," reflecting the officials' belief that sincere worship could connect them with the divine, bringing blessings such as disaster relief, extended life, and protection for the nation. The frequent use of the phrase "unworthy to bear" (a classical bureaucratic closing expressing humble reverence) underscores their devout humility.

This passage contains two ritual prayers (zhaijiao) recorded in the Daoist classic Guangcheng Ji, describing the ceremonial scenes and devotional aspirations during purification rituals held at Gexian Hua (the sacred site where Ge Hong cultivated the Dao). The first is an inaugural prayer offered by the King of Shu when renovating the Gexian Hua temple, while the second is a liturgy composed by the Minister of Works on behalf of the king.

The first prayer depicts the majestic landscape of Gexian Hua: nestled within the scenic Jiulong Mountains, its peaks touch the Heart Star constellation above while overlooking the Brocade River below. Rosy clouds weave tapestry-like splendor as ancient pines and osmanthus trees pierce the mist. The temple complex mirrors the celestial architecture of the Five Directional Immortal Palaces, with effigies of the Eastern Florescence (Donghua) and Northern Perfection (Beizhen) immortals shining in mutual radiance. Yet war had left the golden-roofed towers dust-covered and sacred statues moss-grown. During the king’s birth year—an auspicious alignment with the temple’s destiny—he dispatched Tang Dongqing, a Three Caverns (Sandong) Daoist priest, to select an astrologically favorable date for timber-cutting and construction. A grand zhaijiao was held to invoke divine protection for the restoration, beseeching the True Numinous Ones to bless the land with peace, abundant harvests, and the revelation of alchemical secrets and profound Daoist truths.

The second prayer extols Gexian Hua’s numinous aura as a Shangqing sacred site: jade grottoes cradling clouds, crystalline peaks eclipsing the sun, where dawn and dusk blaze with iridescence and divine candles self-illuminate at night. Stone fissures drip with milky springs while valley depths echo with water’s murmur; the Nine Alchemical Wells emit spontaneous radiance, and the Three Perfected Immortals (San Zhen) maintain constant spiritual resonance. The Crane Observatory temple aligns with the celestial Dragon Star, its vermilion eaves and azure tiles cascading among ancient steles. As the king’s birthday harmonized with this holy ground, the ritual swiftly elicited divine response—new flying towers now pierce the clouds, where wind-swept windows and cloud-kissed beams gleam against cliffside dawnlight. Both prayers embody the Daoist cosmology of "Heaven-Human resonance" (Tianren Ganying) and the religious practice of zhaijiao as communion between celestial and earthly realms.

This text comprises Daoist Zhaijiao (purification ritual) prayers, expressing devout gratitude for divine protection and prayers for national prosperity and people's wellbeing.

The opening section depicts a flourishing nation: new grotto-heavens (sacred Daoist sites) being established amidst towering mountains, bringing stability across forty provinces. The five-thousand-li landscape enjoys bountiful harvests, with all citizens receiving celestial blessings. The author profoundly acknowledges receiving the beneficence of cosmic creation, thus preparing the ritual altar to beseech heavenly Dao power for continued protection.

Subsequent prayers entreat the Nine Heavens deities to witness mortal sincerity and bestow widespread grace. May the three rivers (likely major waterways) become mirror-clear, all eight directions enjoy peace, crops flourish, and calamities vanish. The text petitions for divine elixirs granting longevity while praising the enlightened imperial court, praying for enduring state stability and perpetual universal peace.

The second section titled "Ran Chuchou's Thanksgiving Prayer to the Northern Dipper" addresses the Great Bear Deity (a paramount Daoist stellar divinity governing life, death, and fortune). The author recounts surviving perilous official travels through covert divine guardianship, now selecting an auspicious day for incense offerings in gratitude. The prayer seeks disaster eradication, increased blessings and longevity, safe journeys, household tranquility, and eternal blessings from the sagely ruler.

The concluding "Purple Aurora Grotto Completion Thanksgiving Ritual Prayer" describes post-construction thanksgiving ceremonies. It marvels at the Dao's profound mystery and immortals' unfathomable transformations that secretly assist imperial governance. Citing ancient sage-kings like Emperor Yao, the Yellow Emperor, King Mu of Zhou, and Emperor Wu of Han—all seekers of sacred mountains—it connects their pilgrimages with enduring dynastic fortunes. While humbly acknowledging limited virtue, the author emphasizes reverent veneration of the Three Pure Ones (Daoism's supreme deities) and celestial realms, particularly noting the ritual's auspicious timing on the 21st day of the seventh lunar month during the second year of Yongping era.

Throughout the text flows profound gratitude toward the divine, showcasing Daoism's religious function in state blessings and disaster prevention, while revealing its intricate relationship with political authority.

In Shifang County, Sichuan, mysterious jade inscriptions (yuzhuan) bestowed by the Supreme Lao Jun (the highest deity in Daoism) were discovered. These sacred artifacts bearing celestial writings were left in immortal abodes, while bronze talismans (tongfu, ritual objects) lay buried deep within the earth. The inscriptions recorded birth dates, destiny patterns, times, and names, prophesying generational blessings and enduring national prosperity.

On the 24th day of the eighth lunar month (Wuzi day), Wang Chengshang, the military commissioner of Lizhou, reported divine manifestations in the sacred mountain caverns. The imperial court dispatched ceremonial officer Ren Keyan and high-ranking official Yang Zhishu to oversee thanksgiving rituals. When the jiao altar (zhaijiao purification rite) was consecrated on the 1st day of the tenth month (Jiazi day), banners and feathered canopies were seen flickering among clouds along the cliffs. Cranes and celestial beings appeared both within and beyond the cavern entrance, surpassing the legendary wonders of Yaochi (Jade Pool) and eclipsing the mystical aura of Mount Guye (where immortals dwelled) and Mount Juzi (where the Yellow Emperor sought the Dao).

Deeply moved by these auspicious signs, the court consulted classical texts and conducted the Fengshan grand ceremony. They renamed:

• Daochang Mountain as Xuandu Mountain (Mystic Capital Peak)
• Yangmo Cavern as Purple Mist Cavern
• Jinggu County as Golden Immortal County
• And conferred the mountain deity with the title "Jade Purity Duke"

A new altar was constructed and Daoist temples renovated. Throughout construction, authentic immortal manifestations repeatedly appeared. The court specially dispatched twelve officials including Du Guangting—a grand master with golden seal and purple ribbon, imperial advisor, and Marquis of Guangcheng—to conduct the Golden Register Ritual (jinlu daochang) at Purple Mist Immortal Temple with ritual implements and floral offerings.

During the Xiayuan Festival (lower yuan festival), another grand ceremony expressed gratitude to the divine, beseeching the cavern immortals to witness their sincerity and bestow blessings for:

• Universal peace
• Continuous celestial and earthly beneficence
• Eternal national prosperity

A reverent prayer concluded the rites.

Another text, "Yangzhou Zongkui's Destiny Ritual Prayer," states: All living beings depend on the nurturing of the Great Dao (fundamental Daoist truth), with life destinies predetermined by heaven while receiving the nurturing grace of heaven and earth. The author humbly describes himself as insignificant as dust, yet honored to serve the court and govern provinces, though constantly fearful of being unworthy. With ominous stars now affecting his astrological house and Mars in opposition, he fears impending calamity with nowhere to turn—save to the compassionate Supreme Lao Jun who delivers all beings...

Here are vernacular interpretations of three Daoist Zhaijiao (ritual prayer) texts:

The first piece discusses the Jiuyao Jiao (Nine Luminaries Ritual) performed during one's Benming year (the zodiac year matching one's birth). The petitioner sincerely beseeches the deities to recognize their devotion, seeking absolution for transgressions, resolution of karmic debts, and the pacification of misfortunes while prolonging lifespan. They further pray for increased blessings and official fortune (Fu-Lu), auspicious additions at the Southern Chang Palace (the Daoist celestial bureau governing longevity), and the removal of ominous signs from the Northern Office (the underworld administration). The author vows moral reformation to repay divine grace, pledging loyal service to the nation as gratitude for imperial and parental kindness.

The second text is another Benming day ritual prayer. The petitioner acknowledges their existence as indebted to heaven and earth's virtue (De). Though currently holding high office, they constantly fear excessive prosperity might invite calamity. With celestial signs showing Mars directly opposing their astrological house and malefic stars descending, they conduct this ritual following the prescribed ceremonies from the Hetu (River Chart) scripture. Earnestly requesting the deities to dispel disasters while augmenting longevity and fortune, they vow perpetual devotion in return for divine favor.

The third document presents a vow-fulfillment ritual by the Duchess of Yue State for her husband General Wang Zongkan. Last year when the general was besieged during a rebellion campaign, the family urgently commissioned Daoist priests to establish an altar, summoning celestial troops (Tianbing Tianjiang) through ritual invocations. Their prayers were answered with a decisive victory and family reunion. The duchess attributes this triumph both to the emperor's wise command and Daoist divine protection, hence conducting this thanksgiving ceremony to express profound gratitude.

This passage records the prayer texts of two officials, Mao Xuan and Zhang Chong, during their Daoist purification rituals (Zhaijiao). Mao Xuan, a court official, held the ritual to dispel misfortune, while Zhang Chong performed his as a vow fulfillment.

Mao Xuan’s prayer conveys the following: He acknowledges the ceaseless movement of the Dao’s vital energy (Qi) and the transformative power of heaven and earth in nurturing all things. The sun, moon, and stars govern the cycles of the seasons, and human destiny is intertwined with the celestial order. Though he has long been favored by imperial grace and strives to serve his country while adhering to self-cultivation precepts, he fears that inadvertent daily missteps may offend the divine. Currently, his fate is under the influence of inauspicious astrological alignments (the year’s celestial configuration places the baleful star Kuigang in prominence, with Saturn opposing the earthly branch Chou), raising concerns of impending calamity. Hearing that the Southern Dipper (associated with literary fortune) governs blessings and the Northern Dipper (the celestial pivot) oversees transgressions, he selected an auspicious day to erect an altar, sincerely praying to dissolve misfortune, prolong life, and increase blessings. He vows to repay the kindness of ruler and family through loyalty and filial piety.

Zhang Chong’s prayer is more concise, noting his vow-fulfillment ritual on Mount Lu for the Nine Heavens Mystic Maiden (Jiutian Zhenjun), honoring a pledge made during an earlier petition.

The text mentions "petition rituals" (Zhangjiao), ceremonies where written appeals are submitted to the heavens, while "Thirty-Six Palaces" refers to the abodes of Daoist deities, and "Eighty-One Excellences" symbolizes perfection. The rituals require incense, candles, and offerings, with priests reciting scriptures and burning memorials to communicate with the divine. Both officials emphasize sincere devotion to resonate with the gods, reflecting the Daoist belief in "heaven-human resonance" (Tianren Ganying).

This passage from the Guangcheng Ji records Zhang Chongyi's prayer to Daoist deities seeking disaster relief, longevity, and blessings. The text recounts how, while demoted and passing by Mount Kuanglu (an ancient name for Mount Lu), he had made vows to the deities that went unfulfilled. Now in Shu (modern Sichuan), he has rebuilt a Daoist temple and sincerely performs a Zhaijiao (purification ritual) to express his devotion.

He first describes Mount Lu's extraordinary status as a sacred Daoist site: its preeminent position among the Five Sacred Mountains, its command over the strategic Nine Rivers, its jade towers and golden citadels housing divine grottoes, and its famed peaks like the Incense Burner and Cloud Canopy—all supreme abodes of perfected immortals. During his demotion journey, he had prepared spiced wine for offerings and prayed sincerely, but warfare prevented the ritual's completion.

Now, while delivering an imperial decree in Shu, he specially performs this Zhaijiao to fulfill his vows. He believes sincere devotion can summon deities regardless of distance ("feathered retinue" refers to immortal processions, "chariots of protocol" to divine vehicles). He petitions the Southern Dipper (governing life) and Northern Dipper (governing death) Star Lords to eradicate karmic obstructions from past and present lives, specifically requesting:

1. The Six Sages of the Southern Palace (Southern Dipper's six star lords) to grant rebirth

2. The Seven Perfected of the Northern Dipper to erase death records

3. The Three Palaces (likely the Three Dantian or Sanqing realms) to reduce karmic burdens

4. The Five Directional Thearchs to dispel calamities

Concluding with prayers for safe travels upon returning to the capital—protection on both waterways and roads—the text embodies the Daoist belief in "cosmic resonance" between heaven and humanity. Through Zhaijiao rituals, one communicates with deities to eliminate disasters, prolong life, and support sovereign rule. The phrase "two heads and six bodies of longevity" is a Daoist technical term symbolizing auspicious signs of long life.

(I, Wang Zongkui, Minister of Han Prefecture) have been graced with the rare fortune of visiting the Celestial Emperor's abode and receiving great blessings. How dare I neglect my cultivation and offerings in gratitude to the True Spirits? I am truly unworthy of such divine favor.

I have learned that during the primordial division of heaven and earth, the Three Numinous Powers (heaven, earth, and humanity) each took their proper places. The primitive nest dwellings of antiquity gave way to the rise of proper architecture. The ancient sages established teachings according to the times, creating shelters to protect people from heat and cold, dryness and dampness, while guarding against wind, rain, darkness, and gloom. Gradually, various architectural forms multiplied, modeled after the Eight Trigrams (Qian, Kun, Zhen, Dui, etc.) of heaven and earth, and harmonized with the Five Tones (Zhi, Yu, Gong, Shang, etc.). They calculated the transformations of Yin-Yang, applied the Dao of Punishment and Virtue (De), assigning duties according to the celestial stems Yi, Xin, Geng, and Gui, with the earthly branches Zi, Wu, Chou, and Yin each governing their domains. At the boundaries where the Six Deities and Four Baleful Stars contend, the Dragon and Tiger clash; in the positions of Five Yellow and Nine Purple, auspicious energies gather. Only by following these principles can one achieve results; only by observing celestial phenomena and selecting auspicious dates can one succeed—these are clear evidences for verifying fortune and misfortune.

Finding my current dwelling crude and inauspicious, I have chosen an auspicious day for reconstruction. Emulating the simplicity of ancient thatched huts and earthen walls, I remain mindful of the warning against extravagance in construction. Now that the work is complete, I fear certain taboos may have been violated during the process: perhaps conflicting with the Five Surnames' auspicious and inauspicious associations, damaging the essential principles of Yin-Yang dwellings; possibly disrupting earth veins or excavating mountain ridges; maybe defiling auspicious spirits or suppressing baleful positions. Since these potential calamities remain unatoned, I have meticulously prepared a Grand Offering (Zhaijiao) according to Daoist scriptures, sincerely presenting True Texts. Following the instructions of the Lingbao Red Texts and Dongxuan Talismanic Decrees, I seek to expel malign forces and pacify the Dragon Spirits, repenting of faults to beg for grace, dispelling disasters to plead for blessings.

I humbly entreat the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, Daode Tianzun) to descend and bear witness, the Five Directional Celestial Emperors to manifest their sacred radiance, commanding the Eight Assemblies' mighty spirits and the Three Origin Generals (heavenly, earthly, and water officials' divine commanders) to protect this dwelling in tranquility and purify its surroundings. May past transgressions be pardoned and future blessings bestowed. May divine protection grant eternal peace. Considering the local earth deities within this residence—affected by changes across time and the intermingling of Five Surnames—I have specially established this altar to collectively honor them. May the spirits accept my sincerity, each dwelling in contentment, proceeding to blessed realms without bringing calamity. May my entire household receive this grace, with our lineage sharing in the glory. Forever shall I maintain loyalty and filial piety, upholding the virtue of serving sovereign and family.

This is a ritual text (Zhaijiao) composed by Du Guangting (Daoist name Guangchengzi) for Minister Ma Shumu to avert disasters associated with the Saturn retrograde. The general meaning is as follows:

All things in heaven and earth arise from the transformation of a single Qi (vital energy), with the sun, moon, and stars each fulfilling their ordained roles. The movement of Saturn (known in Daoism as the "Guardian Star") influences the rise and fall of nations as well as individual fate. When it transits through one’s astrological house, it may bring illness and misfortune. Minister Ma’s prolonged illness may stem from accumulated transgressions from past and present lives, or from errors in governance—such as improper rewards and punishments—or personal misconduct, leading to divine retribution. Therefore, a purification ritual (Zhaijiao) must be performed to confess before the Central Yellow Emperor (one of the Five Directional Deities) and the celestial host, seeking:

1. Absolution from sins and deliverance from calamity

2. Resolution of karmic grievances and pacification of misfortune

3. Harmonization of bodily Qi and blood to restore health

4. Longevity blessings from the Southern Dipper (associated with life) and disaster relief from the Northern Dipper (associated with death)

The text mentions "dark voids" (ancient astrological omens of ill fortune) and "celestial signs" (malefic Saturn configurations), while the "six Qi" refers to the six vital energies within the body—wind, cold, heat, dampness, dryness, and fire. The entire ritual text embodies the Daoist concept of "cosmic resonance," where celestial phenomena correspond with human fortune. Through sincere repentance and liturgical rites (Keyi), disasters can be averted.