《廣成集》Vol. 13

Du Guangting (a renowned Daoist priest of the Tang Dynasty granted the honor of purple robes) composed this prayer for Deputy Commissioner Zhang Lin's birthday Zhou Tian Jiao (a grand Daoist purification ritual):

We understand that the Great Dao gives birth to the One Qi, while the human form encompasses the Three Spirits (Jing, Qi, and Shen). Human virtue and vice originate from sincere hearts, while fortune and misfortune resonate with the profound mechanisms of Heaven. When aspirations are made with genuine sincerity, extraordinary blessings will surely manifest. How much more so when such prayers are offered amidst famous mountains and immortal realms, facing sacred grottoes with burning incense—such devout expressions of intent will undoubtedly reach the divine and secure blessings.

Deputy Commissioner Zhang Lin possesses a mind as clear and lofty as still waters, upholding integrity with impartial discernment and unyielding loyalty. In serving his sovereign, he maintains public-spirited devotion, his humility as transparent as undisturbed water; in caring for subordinates and commoners, his benevolence flows naturally like a compass tracing perfect circles. The armies under his command (symbolized by the fierce "pi hu" beasts) receive abundant provisions throughout the seasons, and despite years of distant campaigns, their supplies never run short. His words concern only state affairs, never private gain, often working tirelessly through forgotten meals and sleep—all people benefit from his virtue.

I (Mo Tingyi referring to himself), though holding humble office, owe my ability to serve entirely to his guidance and protection. Now as vibrant spring energizes mountain forests and valleys, we coincidentally celebrate his birthday with this solemn grand jiao ritual. We gaze at celestial constellations to express sincerity, entrusting our aspirations throughout the landscape where incense smoke merges with mountain mists, and ritual lamps shine alongside the moon. In the profound stillness of midnight across countless peaks, with pure breezes stirring, we conduct dignified ceremonies with complete offerings of aromatic herbs and fresh fruits.

We pray the Three Luminaries (sun, moon, and stars) may shine upon us, that immortals from the ten directions descend to witness this ritual's sincerity and bestow evident blessings: extending longevity (the "two heads and six bodies" metaphorizing long life), dispelling karmic adversities ("five phases and three fates" representing inauspicious astrological elements), perfecting cultivation merits, and ensuring accumulated hidden virtues bring prosperity across generations. May borders know peace, conflicts cease, plagues not approach, and weapons lie unused. May our sagely sovereign govern effortlessly with all quarters submitting, both yin and yang realms attaining harmony, and all beings finding their proper place. We shall surely strive forward, never failing this sacred trust.

(Another prayer section) The creative transformations of Heaven and Earth are vast and profound—the Central Yellow Emperor (Zhong Huang representing the central earth position) establishes orientation, governing water and fire (symbolizing yin-yang), positioned above metal and wood (the four directions), nurturing all things while encompassing the Five Stars (referring to Venus, Jupiter, Mercury, Mars, and Saturn). Above this concerns the nation's destiny; below it connects to the people's wellbeing. My natal trigram belongs to Zhen (the eastern position in the Nine Palaces)...

This scripture describes how several Daoist devotees performed zhaijiao (purification rituals) to seek divine protection when facing calamities.

The first passage explains that the Five Ghosts (malevolent energies believed to bring misfortune in Daoism) have descended, and there are fears of impending disaster this month. Therefore, the devotees carefully selected an auspicious day to sincerely conduct the ritual, praying that the deities witness their devotion and bestow great blessings—turning danger into safety, misfortune into fortune, dispelling calamities, increasing prosperity, and prolonging life. They sought well-being for their families and smooth resolution of both personal and public affairs.

The second passage contains the prayer text of a Southern Dipper Ritual (Nandou Jiao). The Southern Dipper Star Lord (a celestial deity governing life and death in Daoism) oversees the registers of human fate in the heavenly realm, determining lifespan and fortune. The devotees acknowledged living in an enlightened era yet admitted their inevitable faults. Fearing that inauspicious astrological influences (such as Suyao, Jiugong, and Sanming—terms from fate calculation systems) might bring disaster, they chose an auspicious day to perform a grand ritual. They implored the deities' compassion to dissolve misfortunes, extend life, erase karmic debts in the underworld, and increase blessings in the mortal realm, ensuring protection for both living and deceased relatives.

The third passage records the House-Pacifying Ritual (Anzhai Jiao) conducted by Attendant Hu Xian for his newly built residence. Quoting the Book of Changes, it states that sages construct dwellings in harmony with Yin-Yang principles, with various spirits fulfilling their roles—disobedience invites disaster, while compliance brings fortune. As his old home could no longer shelter him from wind and rain, he rebuilt it but worried that excavation and construction might have disturbed the territorial spirits. Given the land’s ancient history, he also feared lingering supernatural presences. Thus, he reverently erected an altar, invoking the protection of the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), using the ritual to properly settle all local spirits.

These ritual texts exemplify Daoist practices of communicating with deities through ceremonies, seeking disaster relief, and ensuring household peace.

The two ritual petitions (Zhaijiao documents) from the Guangcheng Ji contain the following core content:

The first is a Diwang (Earth Net) ritual petition composed by Hu Fan. Following the liturgical standards of the Tai Xuan Ke Dian (an important Daoist canon), he devoutly invokes the Five Directional Celestial Emperors and various deities. He beseeches the gods to dispatch talismanic officials to inform the underworld administrators, pacify the dragon spirits guarding the territory, and eliminate misfortunes caused by violating feng shui principles. The petition seeks to disperse latent malevolent forces, fill the world with righteous Qi, and resolve calamities before they manifest. It also requests purification of stagnant energies and liberation of wandering spirits, ensuring proper order between the Yin and Yang realms.

The text references Daoist numerology concepts like the Liujia (60 Jiazi spirit generals), Five Phases (Wuxing), and the Nine Palaces and Eight Trigrams (Jiugong Bagua), praying for these cosmic forces to stabilize and protect the household. Hu Fan concludes by vowing diligent spiritual practice to prove worthy of divine grace.

The second piece is Yin Juhong's Benming (natal year) ritual petition for the Xinyou year. He expounds on cosmic principles: the Five Planets (Venus, Jupiter, Mercury, Mars, Saturn) generating all things, and the Three Powers (Heaven-Earth-Humanity) establishing cosmic order. The waxing and waning of Yin-Yang brings alternating fortune, just as bitter winter inevitably yields to spring. He expresses particular concern about being in an inauspicious year - with major fate cycles at Jiachen and minor cycles at Dingsi, compounded by the Diwang (Earth Net) alignment overlapping his natal trigram position.

Yin provides detailed astrological analysis: fearing unfavorable planetary alignments, destructive Five Phase interactions, and weakening of the Three Fates (celestial, earthly, and human destinies). Though the annual Traveling Horse star (a fate astrology term indicating mobility) appears, he worries blessings may still be suppressed. Therefore, he selects an auspicious day to establish the ritual altar, beseeching mercy from the Three Officials (Celestial, Earthly and Water Officials), Five Emperors, and the Big Dipper deities. The petition seeks life extension, bestowed blessings, burning of sin-recording black registers, and resolution of Earth Net calamities. It concludes with prayers for household safety and eternal remembrance of divine grace.

Both petitions embody the Daoist concept of "cosmic resonance" (Tianren Ganying), using astronomical calculations, fate analysis and geomancy to predict fortune, then employing Zhaijiao rituals to communicate with deities and resolve misfortunes. The texts frequently employ ritual phrases like "fuwéi" (humbly beseech) to maintain proper humility before the divine.

(I, Du Guangting,) am deeply aware of my mediocre talents, yet have been graced with the privilege of serving a sagely sovereign in the imperial court. Each time I tread upon the palace steps, I feel ashamed of my inadequacies; bathed in royal favor, I grow ever more conscious of my insignificance. Reflecting on my meager virtues and potentially grave transgressions, I constantly fear that karmic obstacles accumulated from past lives may manifest in this existence. These unrepented sins remain difficult to dissolve, while I worry that the Three Destinies (heavenly, earthly, and human) and Five Phases (Metal, Wood, Water, Fire, Earth) in my fate may conflict with celestial movements, inviting misfortune and calamity.

I dread violating the precepts of divine sovereigns, transgressing Confucian teachings of benevolence and righteousness, harming others through selfishness, or causing injury through negligence. Sins accumulate easily while virtuous deeds prove hard to accomplish, and I particularly fear my short lifespan and limited blessings. Thus I regularly established altars for Zhaijiao (purification rituals) during my birthdays, making offerings to deities through scripture recitation and incantations. Yet during these turbulent times, as war ravaged the Divine Land, I found myself either retreating to mountain forests or traversing dangerous roads—for five years unable to perform the scheduled rituals, my incense offerings interrupted, leaving me restless day and night.

Now commissioned as envoy to the southwest, I traverse Mount Min and Sword Gate Pass, witnessing open roads and unbarred frontiers. The emperor's grace radiates like celestial waves to distant regions, bringing joy to the common people. This Shaocheng region (present-day Chengdu area), originally a blessed land for immortals, proves most suitable for quiet spiritual devotion. Selecting an auspicious day within my birth year, I prepare ritual tokens and fragrant flowers to fulfill my long-overdue offerings. I believe utmost sincerity can commune with the divine, and pray my devotion may be accepted to bestow abundant blessings.

May I repay old vows while receiving new grace: dispelling calamities, prolonging blessings, bringing peace to both living and deceased souls, and safeguarding my household. Furthermore, I pray for national prosperity, cosmic harmony, the proper movement of the Three Luminaries (sun, moon, stars), balanced climatic forces (yin, yang, wind, rain, darkness, brightness), cessation of war for cultural flourishing, stable governance, and virtuous customs. May the imperial carriage soon return, the dragon throne (imperial legacy) stand eternal, realizing this sincere prayer for universal peace.

Excerpt from "Empress's Natal Year Purification Ritual Prayer": The Dao has bestowed its scriptures, the Mysterious Origin (Laozi) transmits its teachings—assisting governance, protecting the state, and delivering all beings. Its merit surpasses celestial patterns, its grace permeates all creation. Precious texts ascend to heaven's ear, while human sincerity surely reaches the divine; the Pure Realm descends blessings, sheltering all beings great and small. This year the Empress's grand cycle encounters the Three Killings (Yearly, Calamitous, and Disastrous Afflictions), while her minor cycle reaches a weakening Wood phase in earthly branches, with heavenly stems' prosperity positions and tonal numerology (命理术语) further obstructed by Earth qi...

This passage from the Guangcheng Ji presents Daoist liturgical texts for imperial jiao (sacrificial rites) and blessing prayers conducted on behalf of emperors. The content comprises two main sections:

The first section describes current misfortunes: inauspicious celestial omens with Saturn and Mars occupying maleficent positions, internal organ dysfunction with disrupted Qi-blood circulation, and weakened six pulses (major meridians in Chinese medicine) that may invite calamity. It mentions unresolved karmic debts from past lives, requiring the submission of memorial petitions (zhangzou, formal documents addressed to celestial authorities) to seek divine protection and resolve misfortunes. Specific petitions include harmonizing organ functions, dispelling disasters, neutralizing astrological conflicts, settling karmic grievances, regulating Qi-blood circulation, and prolonging lifespan. Particular emphasis is placed on beseeching the Southern Pole Immortal (a Daoist longevity deity) for blessings of extended life.

The second section contains specialized invocations for the Supreme Unity (Taiyi, one of Daoism's highest deities) jiao ceremony and the Golden Register Lantern ritual (jinlu deng, an elite blessing ceremony) conducted for the emperor. It extols the ruler's virtue matching heaven's will, celebrating his sagely wisdom and martial prowess that bring orderly governance, universal peace, and agricultural abundance. The text acknowledges the emperor's diligent statecraft and compassionate care for his subjects despite constant toil, while noting sudden outbreaks of warfare ("the abrupt raising of spears and armor"). Through these highest-grade Daoist sacrificial rites, the rituals seek celestial protection for both the sovereign and the nation.

The text features distinctive Daoist terminology: "zhangzou" refers to priests' memorials to the celestial court; "jiao" denotes Daoist sacrificial ceremonies; "Taiyi" represents a supreme Daoist deity; and "jinlu deng" indicates an advanced blessing ritual. These ceremonies collectively aim to dispel misfortunes and invoke blessings through sacred communication.

This passage records the prayer text from the Guangcheng Ji (Daoist scripture) documenting the Crown Prince's performance of a Zhaijiao (purification ritual) and the lighting of Golden Register Divine Lamps (ritual golden talisman lamps used in Daoist ceremonies) for the emperor. The content divides into three parts:

First, it depicts auspicious signs following the suppression of rebellion. Those who broke covenants and instigated revolt have met crushing defeat ("floating pestles and charred trees" symbolize devastating loss), demonstrating how the deities rejoice in the emperor's De (Virtue) and Heaven aids imperial authority. As the year transitions between old and new, the Crown Prince prepares these most solemn rites—the Golden Register Lamps and the Hetu Grand Ritual (both high-ranking Daoist ceremonies)—to express gratitude to the divine and pray for future blessings.

The second section details specific petitions: May the Three Pure Ones (Sanqing) and the Celestial Venerable of Great Unity (Taiyi Tianzun) bear witness to grant enduring stability to the nation and tranquility to ancestral temples. Specific requests include: the emperor's longevity matching the Five Sacred Mountains and wisdom rivaling the sun and moon (the Two Luminaries); universal submission from all eight directions (Bagong) and sincere allegiance from myriad states; the Crown Prince's flourishing of civil governance to assist state affairs; harmonious support from imperial consorts and officials; shared peace between commoners and armies; covert protection from mountain, river, and dragon deities—that all living beings may eternally bask in divine grace.

The final section explains the ritual's purpose. It clarifies how the Celestial Venerable of Great Unity governs Yin-Yang and oversees fortune/misfortune—a central Daoist deity's role. As the Mingtang (symbolizing church-state unity) officiant, the Crown Prince chose this liminal hour of year-end on the auspicious Renshen day (favored in Daoist cosmology) to conduct both the Great Unity Ritual and Golden Register Lamps. This simultaneously thanks deities for aiding the suppression of invading neighboring states (noting how their oath-breaking plunder was justly punished) while petitioning for continued peace. The entire ceremony embodies the Daoist concept of "cosmic-human resonance," where earthly governance and celestial protection are inextricably linked.

This scripture contains two Daoist Zhaijiao (purification ritual) prayers for state and imperial blessings.

The first prayer was composed by Du Guangting, the Minister of Works of the Jingyuan Army, for his Benming year (a zodiac year matching one's birth year). He beseeches the deities to dispel calamities, prolong his lifespan, increase blessings and prosperity, and absolve his transgressions. The text references potential conflicts in Wuxing Sanming (Five Phases and Three Destinies, a Daoist divination system) as well as influences from the movements of the Jiuyao (Nine Luminaries—sun, moon, and seven planets). Choosing this Benming day for the ritual, he follows the protocols of the Tianzhen Kege (Celestial Truth Liturgical Code) to conduct the ceremony, praying that the gods will recognize his sincerity and grant him deliverance from misfortunes and longevity.

The second prayer was used by the emperor during a Zhaijiao ceremony at Longxing Temple (an imperial Daoist shrine). It mentions the Yuju Sacred Site (a renowned Daoist sanctuary in Chengdu) where Taishang Laojun (the deified Laozi, also called Xuanyuan) once manifested his divine presence—though centuries have passed, his spiritual power remains undiminished. The prayer seeks divine protection for the nation, ensuring the eternal stability of the imperial domain and the sovereign's enduring vitality. It also expresses aspirations for national unity and societal harmony, praying for favorable weather, abundant harvests, peace among the people, and freedom from illness and disaster.

Both prayers embody the Daoist tradition of invoking blessings for the state and dispelling misfortunes for the populace, reflecting the religious concept of communicating with celestial beings through Zhaijiao rituals. The texts employ specialized Daoist terminology such as "Jiuyao" and "Wuxing Sanming," demonstrating the tradition's astrological and divinatory philosophies.

This scripture records the prayer texts used by ancient emperors during Daoist purification rituals (Zhaijiao), comprising three main sections:

First is the blessing text for temple construction. When building palaces and Daoist temples, emperors paid particular attention to aligning the main gate with the true solar position (due south). For the stone chambers housing Laozi's statues, they offered incense morning and evening with utmost devotion. Though concerned that large-scale construction might disturb celestial and earthly spirits, they still selected auspicious days to erect incense altars, beseeching the Supreme Mysterious Origin (the highest Daoist deity) to forgive past transgressions and bestow peace upon the nation, with favorable weather for crops. They also prayed that the Grand Unity deity of the year (an important celestial being) along with the stellar lords of Mars and Saturn would protect their safety, ensure border security, and shield the people from epidemics.

Next comes the prayer for dispatching envoys to sacred mountains and rivers. Emperors regarded these natural sites as both cultivation grounds for immortals and administrative domains of true officials, possessing mystical powers. Troubled by frequent warfare that delayed proper worship, they now specially commissioned Daoist priests and envoys to prepare complete ritual offerings (Daoist sacrificial ceremonies), praying for seasonal harmony and balanced six climatic energies (Liuqi), that both court officials and common people might receive divine blessings.

The final section contains the prayer from the Shu Emperor to Perfected Master Zhang of Mount Xianju. This emperor expressed reverence to Master Zhang, who attained the Dao at Mount Beimang (a sacred Daoist site), praising him as a lofty immortal of the Purple Mansion (a Daoist celestial realm) and an exalted transcendent of Mysterious Isles (Xuanzhou). The text extols Master Zhang's ability to ride winds and mists, appearing and disappearing at will—equally at ease while roaming freely or retreating into primordial chaos—with divine powers capable of safeguarding the nation.

This passage records the reason and process of a Daoist ritual (sacrificial ceremony) performed by the Tang Dynasty crown prince at Xianju Mountain. The main content is divided into two parts:

The first section recounts how a commoner named Guo Huizhi, while gathering herbs at Xianju Temple, accidentally discovered a bronze plaque left behind during the Tianbao era two hundred years prior. Remarkably preserved, the plaque bore sixty seal-script characters containing information such as the names of perfected beings (Zhenren) and reign periods—all perfectly matching the imperial family's surname and birth dates of the current era. This was regarded as an auspicious sign foretold by Lord Lao (Taishang Laojun, the supreme Daoist deity). Despite being covered in moss, the inscriptions remained clearly legible, seen as clear evidence of divine protection.

The latter portion describes how the crown prince specially established a ritual altar (Daoist sacrificial platform) to express gratitude for this celestial favor. Xianju Mountain is portrayed as the "cosmic capital," a blessed land where immortals dwell. The crown prince oversaw the temple's renovation, constructing new halls with emerald railings and vermilion eaves. Through solemn rituals, two prayers were offered: first, for the nation's foundation to remain as steadfast as the boundless sea; second, for the emperor's sacred longevity. The text particularly emphasizes the uncanny correspondences between the plaque's prophecies and actual events, presenting this as a significant sign of perfected beings manifesting their sanctity.

Steeped in Daoist imagery, the document intertwines natural omens with political governance. Through concepts like "Lord Lao's secret records" and the "Thirty-Six Celestial Palaces," it constructs a sacred narrative of "cosmic resonance," reflecting how Tang royalty employed Daoism to consolidate their rule.

This passage comes from Volume 13 of the Daoist scripture Guangcheng Ji, offering exalted praise for Mount Min (in present-day Sichuan) and Mount Emei (a sacred Daoist site). The general meaning conveys that these twin peaks rise more majestically than the Nine Provinces (ancient China's symbolic geography), representing all nations submitting to benevolent virtue's transformative power.

The latter portion expresses a solemn vow: pledging to repay the protection of Zhenling (the Daoist concept of primordial Qi and divine spirits) through sincere devotion to loyalty and filial piety—core ethical values in Daoism. The phrase "bu ren" (不任) likely conveys humble inadequacy for such responsibility, though it might also reflect textual corruption.

This text exemplifies Daoism's sacralization of natural landscapes, with the Min-Emei mountains revered as vital cultivation sites. Simultaneously, it demonstrates Daoism's integration of Confucian virtues like loyalty and filial piety into spiritual practice, emphasizing their role in securing divine blessings.

(Note: Key terms like Zhenling 真灵 appear in pinyin on first mention per glossary conventions, while "Qi" is rendered directly as established in Daoist studies terminology.)