《廣成集》Vol. 15

The three ritual prayers (zhaijiao) from Volume 15 of the Guangcheng Ji were all composed by Du Guangting (a renowned Daoist master of the late Tang and Five Dynasties period) as blessing documents for imperial family members and officials.

The first piece, Emperor's Destiny Ritual Prayer, conveys that the emperor prays to the Supreme Laozi (Taishang Laojun), the Five Directional Emperors, the Three Officials (Heavenly Official, Earthly Official, Water Official), the Big Dipper, and other deities. The text explains that human destiny is shaped by the Yin-Yang energies of heaven and earth, with the Five Phases (Wood, Fire, Earth, Metal, Water) forming the physical body—all relying on the creative grace of the Dao (the Way). The emperor humbly acknowledges his insufficient virtue (De) and worries about errors in judgment, thus sincerely setting up an altar to seek blessings. He hopes divine power will quell warfare, bring abundant harvests, and establish peace under heaven, concluding with expressions of devout prayer.

The second piece, Crown Prince's Destiny Ritual Prayer, states that the Dao gives birth to all things, with true officials (celestial deities) overseeing the registers of fate. The crown prince recounts his diligent service to the emperor and his father, and on this birth year (a year matching the earthly branch of his birth), he conducts the ritual to seek blessings. He prays to dispel calamities, prolong the emperor's life, and ensure the nation's prosperity.

The third piece, Vice-Minister Cui Yin's Nine Palaces Astrological Ritual Prayer, mentions that celestial movements (the "seven regulators," referring to the sun, moon, and five planets) and earthly Nine Palaces (an ancient divinatory spatial division) influence human fortune. Vice-Minister Cui Yin, encountering specific astrological configurations this year, fears impending misfortune and thus performs the ritual to transform misfortune into blessing. He seeks household safety and career success. The text refers to the "three destinies" (fetal, birth, and adulthood stages of fate) and "Yang odd, Yin even" (the auspicious or inauspicious associations of numbers based on their Yin-Yang attributes).

These ritual prayers reflect Daoism's role in serving the imperial nobility, communicating with deities through ceremonies to seek disaster relief and blessings. The frequent mention of "birth destiny" (benming) highlights Daoism's emphasis on the relationship between personal birth timing and astrological influences.

This passage from the Guangcheng Ji contains liturgical prayers from a Daoist zhaijiao (purification ritual), structured in three main sections:

The first section explains the ritual's purpose. The practitioner, afflicted by inauspicious alignments of the Nine Palaces constellation and malevolent stars affecting their destiny palace—compounded by clashing cyclical fortunes—suffers persistent illness. Following the decree of the Supreme Dao Ancestor (Taishang Daozu), an altar is erected at Xuanyuan Temple to petition the Six Sacred Ones of the Southern Palace (Nangong Liusheng) and the Seven Primordials of the Northern Dipper (Beidou Qiyuan). Through repentance, they seek longevity blessings, disaster relief, extended lifespan, physical wellness, harmonized Yin-Yang and the Six Qi (liuqi), and absolution for past transgressions.

The second section addresses prayers to Laozi (Taishang Laojun) at the Xuanyuan Temple on Stone Cliff in Langzhou. It describes the temple's sacred setting—a numinous landscape where immortals dwell, with layered emerald peaks shrouded in mist. Amidst pine and bamboo groves, Laozi's divine image manifests through natural wonders. The prayers implore his manifestation to protect all beings, end droughts and floods, and restore cosmic peace.

The third section presents zhaijiao invocations from Tianmu Mountain in Langzhou. The mountain is praised as an earthly pulse center, its caverns resembling celestial eyes that channel wind, rain, and thunder. Cliffs conceal immortal scriptures (xianjing), while springs mirror divine pools. By conducting rituals here, devotees seek the Three Pure Ones' (Sanqing) protection, beseeching the Dao Ancestor to unleash mysterious powers, propagate Daoist teachings, revitalize the nation, and rival legendary feats of divine intervention in history.

Collectively, the text exemplifies Daoist practices of astrological divination, altar rituals for calamity resolution, and veneration of numinous landscapes.

The Guangcheng Ji scripture contains two Daoist zhaijiao (purification ritual) texts: one composed for the empress's blessings and another for Minister Zhao Qiu's healing. Here's a modern interpretation:

For the empress's Great Ritual of the Three Primes (the highest Daoist ceremonial grade), it states: I deeply understand the wondrous power of the Dao that nurtures all things, as the yin-yang energies of heaven and earth embrace all creation. When the Three Primes Festival (Shangyuan, Zhongyuan, and Xiayuan) commences, the deities examine human fortunes and misfortunes. The Northern Capital's Spring of the Netherworld (Daoist underworld) periodically grants amnesty for sins, while the Southern Pole's Wenchang Star (deity overseeing literary fortune) often bestows grace for transcendence. For all worldly good and evil, fortune and misfortune, sincere prayer brings divine protection. Though I occupy the empress's position, I constantly fear inadequate virtue, worrying that unatoned sins from past lives remain and that calamities in my wuxing (Five Phases) and sanming (threefold destiny) approach. As Mars (the calamity star) nears my fate palace and the Celestial Seal (malign influence) aligns with my birth time, fearing impending disaster, I thus devoutly perform this zhaijiao during the Zhongyuan Festival (15th day of the 7th lunar month), when universal pardon is granted: May the deities witness my sincerity, absolve karmic debts, eradicate transgressions, dissolve misfortunes, prolong my lifespan, and ward off illness. May my nine generations of ancestors (jiuxuan) and seven generations of parents (qizu) all ascend to immortality, with blessings shared among kin. Furthermore, I pray for the imperial household's stability, the emperor's longevity, an unshakable court, loyal officials, and universal peace.

For Minister Zhao Qiu's healing ritual petition, it states: The profound Dao permeates all things, widely opening gates for repentance while universally bestowing grace to save sentient beings. Though honored with high office by imperial grace, I recognize my shallow merit cannot repay the emperor's kindness. Recently plagued by illness, despite royal physicians' care, recovery eludes me, filling me with trepidation. As an ordinary mortal with shallow cultivation, errors inevitably accompany my conduct...

The Guangcheng Ji scripture contains three Daoist ritual petitions (Zhaijiao prayers), all being documents of repentance to deities and prayers for dispelling calamities.

The first is a confession text, recounting past unintentional wrongs such as harming living beings, improper rewards and punishments while leading troops, and other faults that led to grievances from the underworld and personal illness. There is also concern that accumulated karmic offenses from past lives may invite disasters from the Five Phases and the Nine Luminaries (major celestial deities), or that the construction of temples might have unknowingly violated feng shui. Thus, with utmost sincerity, a precious document (Daoist scripture) is composed, and a grand purification ritual (Zhaijiao) is held, beseeching the Dao’s mercy so that the deities may dissolve misfortunes, cure illness, and prolong life. The prayer seeks to erase the records of death in the underworld and inscribe one’s name in the immortal register, settling grievances and cleansing sins, while vowing to strictly uphold precepts hereafter in gratitude for divine grace.

The second is Zhang Daoheng’s ritual petition for enshrining the True Lords of the Big Dipper. From childhood, he has been devoted to Daoism, particularly revering the Big Dipper deities (who govern life and death), and each prayer has brought him protection. Now, on an auspicious day—when celestial virtue aligns—he crafts golden statues of the Noble Lords of the Central Dipper (Big Dipper deities) in the Jade Bureau’s Northern Emperor Hall, accompanied by eight auxiliary stars. The statues shimmer like rainbows, their robes adorned with dragon and crane motifs, arranged before the Great Emperor’s image as if the celestial stars themselves were gathering. He prays for the seven star lords to descend and eternally protect all beings, granting devotees a path for prayer and all things a way to take refuge, ensuring perpetual offerings in gratitude to the divine.

The third is Du Yuanji’s ritual petition to the Fire Star. The Fire Star embodies the virtue of yang, governing the southern Li position, moving through the heavenly Dao according to the summer calendar, dispensing blessings and calamities impartially. Though its celestial influence primarily affects the nation’s fate, subtle misfortunes may also touch individuals. Du Yuanji, though confident in his moral conduct, fears unknown offenses that may have provoked the star lord. Thus, he conducts a ritual to beseech the True Lord of the Fire Star to pardon minor transgressions, so that the Fire Planet (alternative name for Mars) may temper its wrath and turn misfortune into blessing.

Wang Zongshou composed this prayer during a Zhaijiao (purification ritual) at Mount Zhangren (a sacred Daoist site). He declared: After the separation of Heaven and Earth, the Three Officials (Celestial Official, Earth Official, and Water Official) govern the principles of life and death, while the movements of sun, moon and stars influence human fortunes. The Northern Capital Luofeng (Daoist underworld) punishes transgressions while the Southern Palace (abode of immortals) bestows blessings and longevity - the judgments of mountain and river deities remain impartial.

Wang confessed his virtue was meager. Though devoted to the Dao, his daily conduct might have violated celestial principles, and his inner thoughts perhaps diverged from divine will, bringing continuous misfortunes. This year's celestial configuration showed his birth palace directly opposed by the inauspicious Saturn, with his greater cycle positioned in the Jiesha (malefic stellar influence) sector - his Three Destinies and Five Phases all facing elemental conflicts. Thus he solemnly prepared this ritual, beseeching the deities to dissolve past transgressions, grant future auspiciousness, increase blessings and longevity, and protect his household.

Another text records Wang Zongshou's liturgy for his natal Nine Luminaries (Metal, Wood, Water, Fire, Earth, Sun, Moon, Rahu and Ketu). He acknowledged that celestial bodies govern all creation - bringing illumination while recording merits and faults. Though diligent in duties, this mortal feared his words and deeds might contain errors, especially when malefic stars transited, prompting sincere repentance. Accordingly, he erected an altar according to his birth stars, displaying incense, candles and offerings to implore divine forgiveness and protection. Despite daily toiling in public service, with unpredictable fortunes, he redoubled piety hoping for celestial guardianship.

These two ritual prayers from the Guangcheng Ji (Expansive Perfection Collection) are liturgical texts used by devotees during communal ceremonies: the Jiazi Day Offering (a sixty-year cyclical ritual) and the Destiny Year Offering (a personal year blessing rite).

The first Jiazi prayer conveys: We deeply recognize that the supreme deities perceive human hearts with stellar clarity. We implore your forgiveness for past transgressions, the removal of future misfortunes, the resolution of karmic debts, and the dispelling of baleful influences. Furthermore, we pray for increased blessings and enduring auspiciousness—for family safety and smooth affairs in both private and public spheres. We vow to diligently cultivate virtue (De) in gratitude for divine grace.

The text references the "Sixty True Deities" (the sixty Jiazi cycle gods) and "Eight Hundred Talisman Officials" (celestial administrators who enact karmic retribution). Believers hold that these deities govern cosmic cycles, dynastic fortunes, and individual destinies. Drawing upon Daoist scriptures like the Dragon Embryo Stone Chamber Classic and Phoenix Seal Jade Casket Texts, practitioners establish altars during this potent Jiazi year moment to sincerely petition for calamity prevention and longevity.

The second Destiny Year prayer states: Through accumulated merit from past lives, we've been privileged to encounter Daoist truth. Yet we fear our daily conduct may have breached ritual propriety, accruing karmic burdens. Having learned of the Three Primes (Upper, Middle, and Lower Origin) purification rites in Daoist liturgy, and knowing the Zhengyi (Orthodox Unity) tradition's disaster-averting rituals, we've chosen this auspicious day to erect an altar. We beseech the Three Officials (Heavenly, Earthly, and Water), Nine Celestial Ministries, Five Directional Thearchs, and the Great Dipper Constellation Lords to pardon committed faults, avert impending disasters, neutralize unfavorable astrological influences of one's birth year, amplify blessings, and safeguard familial harmony.

Both prayers embody the Daoist cultivation principle of "repentance and calamity transformation"—expressing contrition through prescribed rituals while petitioning for misfortune-to-blessing conversion. The mentioned "cinnabar tablets" refer to vermilion-inscribed jade registers for life extension, while the "Azure Palace" signifies the immortal abode of the Eastern Green Thearch, symbolizing the source of vitality.

The Guangcheng Ji scripture contains three Daoist sacrificial prayers (zhaijiao texts), reflecting the ancient practice of seeking blessings and averting disasters through religious rituals.

In the prayer for the Gengshen Day ceremony, the devotee expresses sincere dedication to studying authentic Daoist scriptures, choosing the Gengshen Day (a day when, according to Daoist belief, the Three Corpses—Sanshi, three malevolent spirits residing in the human body—ascend to heaven to report one’s wrongdoings) for cultivation. He fears that these Three Corpses may falsely accuse him before the celestial court, where even minor transgressions are recorded in the Grand Mysterious Bureau (a Daoist underworld administrative office) and the Court of the Dark Springs (a place of underworld judgment). Thus, he prepares incense and offerings for the ritual, beseeching the Three Pure Ones (Sanqing) and the Celestial Emperor for mercy—to dispel the false accusations of the Three Corpses, grant vitality, and free himself and his family from suffering, bestowing blessings upon them.

The prayer for the Southern and Northern Dipper ceremony expounds on Daoist cosmology: after the division of heaven and earth, the Southern Dipper (governing life) and Northern Dipper (governing death) each fulfill their roles. The Southern Dipper’s scarlet registers record the names of the living, while the Northern Capital’s black ledgers document the deceased. The devotee acknowledges living in an era of peace yet worries that his daily words and actions may have violated the Five Constant Virtues (ethical principles), accumulating transgressions already inscribed in the ledgers of life and death. Thus, in the stillness of night, he erects an altar to offer sacrifices, praying that the Six Offices of the Southern Dipper (the six star-lords corresponding to the six stars of the Southern Dipper) extend his lifespan, and the Seven Originals of the Northern Dipper (the seven perfected lords of the seven stars of the Northern Dipper) avert premature death, ensuring peace and health for his entire family.

The prayer for the earth god ceremony at the Imperial Portrait Hall of Longxing Temple describes the solemn grandeur of the Daoist temple: halls like jade towers and celestial terraces are scattered across the Three Pure Realms (the highest heavenly realm in Daoism), while golden and jade pavilions rise beyond the nine heavens. In this sacred space, the devotee offers sacrifices to the earth god, seeking divine protection. (The text is incomplete; further interpretation is not possible.)

The Guangcheng Ji passage contains three Daoist zhaijiao (purification ritual) texts, here rendered in modern interpretation:

The first piece depicts a sacred Daoist site. This place gathers auspicious qi (vital energy) from all directions, serving as a dwelling and resting place for numerous immortals. King Mu of Zhou once built lofty towers here during his westward journey, while Emperor Wu of Han followed the guidance of the Great Unity deity (Taiji, one of Daoism's supreme gods) to establish foundations during his southern tour. Though this celestial monastery now shows signs of decay after centuries since the Sui and Tang dynasties, through restoration it may again become an abode for true sages and a convergence point for blessings. The zhaijiao ritual is performed to appease dragon deities, praying for national prosperity, peaceful times, and favorable weather.

The second text concerns sacrifices at the Dragon Transformation Pool. Dragons, as spiritual beings governing cosmic creation, possess divine power over clouds and rain. During Emperor Xuanzong of Tang's travels to Shu territory, an auspicious dragon ascension occurred here, leading to the pool's excavation. Though its banks now lie neglected, the dragon deities still manifest their presence, often sending timely rains to relieve the people. With the nation currently facing turmoil, prayers are offered for the dragon gods to wield their thunderous might, dispelling northern malevolence and restoring clarity to the Central Plains for lasting peace.

The third piece presents a crown prince's zhaijiao text for the emperor's birthday. The prince declares: "The vast heavens need no supplication, the boundless sea rejects no stream." On this auspicious jiaxu birth year (a Daoist concept where one's fate is influenced by their birth year's celestial stems and earthly branches), heaven and earth have already shown propitious signs. This grand zhaijiao ritual is conducted with sincere devotion, beseeching celestial blessings for the emperor's longevity rivaling the Southern Mountains and the dynasty's enduring fortune. The language brims with reverent well-wishes.

All three texts embody the Daoist principle of "cosmic resonance between heaven and humanity," using elaborate ritual ceremonies to commune with deities while praying for national stability and agricultural harmony. References to "Great Unity" (Taiji), "Three Primes" (Sanqing), and concepts like "birth year fortune" (benmingnian) and "purification rituals" (zhaijiao) reflect distinctive Daoist theological frameworks.

The Prayer Text Composed by the River Lord (a water deity worshipped in Sichuan region) for the Zhaijiao (Daoist sacrificial ritual) at Pengnü Temple to Celebrate the Descent of White Cranes:

The Great Dao (Dao) nurtures all things without exception, while true immortals manifest between existence and non-existence. They reveal the mysterious transformations of heaven and earth, gazing upon the mortal realm to deliver all beings. Examining historical records and classical illustrations, we learn: When Immortal Ding Lingwei returned, people witnessed red-crowned cranes; when Su Dan descended, white cranes likewise appeared. These events became celebrated tales through the ages, marking auspicious signs of their times.

Now we suddenly hear of divine cranes perching upon cloud-wreathed peaks—where the Mysterious Primordial Lord (an honorific title for Laozi) once transmitted the Dao, and where Pengzu (the Daoist immortal of longevity) achieved ascension. Though this temple has long been obscured by vegetation and its incense fires grew cold, it still resonates with numinous manifestations. This truly constitutes an auspicious omen for the imperial court, far beyond what local officials could summon. We pray these sacred mountains may endure and these spirit cranes remain eternally, assisting the reign of the True Dragon Emperor. Gazing toward those mist-shrouded peaks fills our hearts with reverent joy.

Therefore, we solemnly conduct this grand Zhaijiao ritual to express our sincere devotion to the divine. We specially dispatch the eminent Daoist Master Shangguan Zhizhen—honored with the purple robe (a high-ranking ritual garment bestowed by emperors)—along with Military Commissioner Wang Chengchen, to offer pure incense and prayers to the celestial spirits. With utmost pious hearts of surrender, we hereby make this sacred supplication.

(This text records Tang Dynasty Daoist ritual practices, demonstrating how Daoism connected natural phenomena with political auspices. Zhaijiao ceremonies served as vital communication between Daoism and the divine realm, typically officiated by emperors or local officials to pray for national stability and public welfare.)