《廣成集》Vol. 16

This ritual text (Zhaijiao liturgy) records the Daoist ceremony conducted by Du Guangting (Daoist name Master Guangcheng) during the Tang Dynasty to honor two perfected beings (Zhenren) — Zhang Hongdao and Li Babai. At a time of nationwide turmoil, with the emperor laboring day and night over state affairs, auspicious omens kept appearing across the land: rare beasts gathering in mountain forests, bamboo and trees bearing extraordinary patterns. Most remarkably, in the seventh month of the second year of the Yongping era, ancient seal-script inscriptions were discovered on bronze talismans (Daoist ritual objects) at the sacred Ling Mountain in Xianju. These bore prophecies from the Supreme Lao Jun (the highest Daoist deity), perfectly matching the two perfected beings' names, birth dates, and lineage details — as divinely accurate as the legendary divinations of Duke of Zhou or the predictions of Guo Pu (renowned Eastern Jin mystic).

Recognizing this as heavenly mandate, the imperial court established a new Daoist temple (Tianxi Guan), refurbished divine statues, renamed local landmarks, and held grand Golden Register Purification (Daoism's highest liturgical ritual) and Jade Altar ceremonies to give thanks to heaven. The text particularly emphasizes how Perfected Zhang personally transcribed esoteric scriptures, while Perfected Li guarded sacred mountains with merit, leading to their respective titles "Perfected Who Reflects Holiness" and "Mysteriously Responsive Perfected." As the presiding state preceptor, Du Guangting prepared incense, candles, and offerings, devoutly inviting deities from the Nine Heavens (Daoism's highest celestial realm) to descend on their Eight Radiance Cloud Chariots (immortals' vehicles), dispel calamities, unify the realm, and pledged eternal adherence to Daoist teachings. The entire liturgy embodies the Daoist concept of "cosmic resonance between heaven and humanity," intricately connecting natural omens with political edification.

These passages are two official edicts conferring titles upon Daoist Perfected Ones (Zhenren) from the Daoist text Guangcheng Ji, composed in the elegant parallel prose style. The first edict confers the title "Perfected of Divine Insight" (Jiansheng Zhenren):

This Perfected One's name has long been recorded in the celestial registers, endowed with innate immortal aptitude. During his earthly sojourn, he disdained worldly honors, transcending mundane attachments to roam with clouds and mist, having already attained the pure heart of Dao. In his youth, he received transmission of secret Daoist scriptures (lingshu) and mastered celestial phenomena and calendrics (weihou), capable of probing profound mysteries and foreseeing future events. He once engraved bronze talismans (fuwen) on sacred peaks and cultivated the Dao in Shu (modern Sichuan) for over two hundred years—his traces were subtle yet his Dao-gong daily renewed. All fifty-eight characters of his prophetic inscriptions have since been fulfilled.

The present emperor, though conscious of his shallow virtue, has received divine protection. Though he has constructed magnificent temples for the Perfected One, fashioned solemn ritual images, established new sacrificial spaces, and perfected zhaijiao (purification rituals) and keyi (liturgical procedures), he still feels inadequate in repaying this spiritual grace. Therefore, a grand ceremony is specially convened to confer the title "Perfected of Divine Insight," with Du (likely Du Guangting) dispatched to offer reverent prayers at the altar. May the Perfected descend like Wenshi Zhenren (Yin Xi, Laozi's disciple) riding phoenixes and cranes, taking his place among the highest celestial ranks. May he continue his unseen protection to unify the realm and prosper the dynasty. The emperor vows to govern diligently and cherish the people—this proclamation is solemnly declared.

The second edict confers the title "Perfected of Mysterious Response" (Xuanying Zhenren):

This Perfected One descends from the immortal Li lineage (a Daoist honorific for adepts), born with the innate roots for cultivation. His bones bore celestial marks and demeanor transcended the mundane, destined for longevity. Freeing himself from worldly fetters and weary of transient life, he cultivated in reclusion in Shu, appearing and disappearing unpredictably. Thrice he withdrew to numinous peaks, spanning over eight hundred years. The divine elixir (shen dan) he refined transformed into mountain stones still present at Changli Mountain; ultimately his entire household ascended, leaving immortal abode remnants. Later, spirit texts (lingwen) secretly preserved for years were discovered at this site, their unearthing perfectly aligning with the current dynasty's celestial fortune (jinyun).

The emperor, though aware of his meager virtue, has received extraordinary grace. Though he has restored the Perfected's relics, solemnized ritual images, conducted grand sacrifices, and dispatched Daoist priests (yuhe, referring to their robes) for cultivation rites (fenxiu), he still feels inadequate in gratitude. Now following ancient rites, he bestows the honorable title "Perfected of Mysterious Response." Presumably the Perfected already wears starry raiment among celestial ranks—may these immortal herbs (zhini) and celestial scripts (luzhuan) convey sincerity. Feeling unworthy, the emperor specially appoints Du Guangting to establish a jiao altar for reverent prayers, beseeching the Perfected to bestow blessings and eternally safeguard the imperial mandate. Like Emperor Xuan of Han awaiting immortals in the Xuan Chamber, he humbly awaits the Perfected's gaze.

The concluding reference to the "Hanzhou Grand Marshal's Jiao Liturgy at the Immortal Abode" denotes Du Guangting's ritual prayer for local officials at the Perfected's former residence. These documents reflect Tang imperial veneration of Daoist Perfected Ones and core cultivation concepts like "divine elixirs" and "ascension."

This is a memorial submitted by a Daoist devotee to the deities, containing both confession and supplication. The content can be divided into two parts:

The first half presents the author's (Wang Zongxian) personal account. Originally serving as the Regional Military Commissioner of Jiazhou (a local military official), he acknowledges that despite being favored by the emperor, his limited abilities led to inevitable mistakes in managing troops, adjudicating cases, and collecting taxes. Having suffered from persistent illness from summer through autumn without recovery, he fears this stems from unresolved karmic transgressions.

The latter portion contains prayers seeking divine protection. Choosing an auspicious day to erect a ritual altar (Daoist zhaijiao ceremony), he prepared incense, candles, and offerings to sincerely petition: for the elimination of sins, resolution of grievances, healing of illness, and extension of lifespan. He vows that upon recovery, he will diligently attend to governmental affairs to prove worthy of imperial grace.

The mentioned "natal year petition" (benming ci) refers to a Daoist devotional text addressed to one's Natal Year Star Deity (the guardian spirit corresponding to one's birth year in Daoist belief). Through this ritual, the author simultaneously confesses past faults and prays for turning peril into safety, embodying the Daoist concept of "interdependent retribution and blessing" in karmic causality. Terms like "purple clay" (imperial edicts) and "vermilion wheels under blue canopies" (official processional insignia) reflect the author's distinctive identity as a government official.

This passage records the prayer composed by Zong Kui, the former governor of Hanzhou, during the Shangyuan Festival (a major Daoist holiday on the 15th day of the first lunar month) when conducting a Zhaijiao (Daoist purification ritual). The general meaning is:

For years I have risen early and retired late in service to the state, yet deeply feel my achievements are meager. Recent years brought continuous disasters and illness that medical treatment couldn't fully cure. Astrological readings show Saturn lingering in my fate palace for years, with Mars now positioned over my household sector - ominous celestial signs that fill me with anxiety. I fear possible faults in my governance: judgments lacking compassion, improper arrangements for provisions, or perhaps geomantic disturbances at ancestral graves that have accumulated karmic burdens.

During this critical birth year, I reverently prepare incense, candles and offerings to confess before the celestial deities: I earnestly pray for purification of sins, dispelling of misfortunes, that ancestors may rest peacefully in the underworld while descendants enjoy peace. I seek the harmonization of bodily functions and the gift of restored health and longevity. With utmost sincerity I vow to cultivate the Dao to repay divine grace.

The latter section mentions: I understand creation is governed by the Three Primes (Heaven, Earth and Water officials) and Five Planets, and Daoist scriptures contain both Danlu texts encouraging virtue and Heishu records punishing evil. Though constantly maintaining reverent awe while following the True Dao, and profoundly grateful for imperial favor, I remain ashamed my accomplishments remain unworthy.

This text combines two Daoist ritual prayers (zhaijiao), the first for an official seeking blessings and the second for healing the illness of the Grand Lady of Zhao.

The first prayer was composed by a high-ranking official deeply favored by the emperor. He acknowledges his elevated position (Huangshu refers to the office of prime minister) and military command, expressing profound reverence despite imperial favor. During spring's renewal (Taihao signifies the Green Emperor of the East who governs spring), he establishes an altar with incense, praying for enduring national prosperity (Baotu symbolizes the nation's destiny), the emperor's longevity, and universal peace (Bahong jiutu denotes the entire realm) with favorable weather. Simultaneously, he seeks personal protection from misfortune, smooth endeavors in public and private affairs, pledging eternal loyalty to the sovereign.

The second prayer, written by the Grand Lady of Zhao's maidservant, petitions for healing. It opens by affirming Daoism's reverence for life (the Dao cherishes life), explaining how human fate is shaped by the dual energies (erqi) and the Three Primes (sanyuan—celestial, terrestrial, and aquatic officials). The Grand Lady's weakened destiny (nayin in the tomb, a fate-calculation term indicating misfortune) coincides with malignant stars (Tianfu and Wugui denote baleful influences), further afflicted by Saturn and Mars, causing prolonged illness. The servant fears these stem from karmic debts (fucai fuming means owed wealth or lives) across lifetimes. Selling her jewelry (fuwan) to prepare ritual offerings, she erects an altar to entreat the Three Officials and Five Emperors, the Southern and Northern Dippers, celestial bodies, and mountain-river deities—seeking absolution, dissolution of karmic ties, and the Lady's recovery.

The "Grand Jiao" mentioned represents Daoism's most solemn ritual, requiring multi-tiered altars to honor numerous deities. Anyao qiyuan refers to the seven obscure luminaries like Rahu and Ketu, which govern calamities in Daoist astrology.

In the Registers of Life and Death maintained by the Netherworld Administration (Daoist underworld bureaucracy), all grievances, karmic debts, and periods of misfortune are recorded. By the sacred decree of the Most High, these transgressions are now specially pardoned—extending blessings and longevity, dispelling malignant influences and illnesses, ensuring the smooth flow of Qi through all meridians and the harmonious balance of the Five Viscera. Thus, the recipient may once again behold the light of day and return to the world of the living. Those who receive this grace must sincerely repent, forever remembering the divine mercy that delivered them, and devote themselves to cultivating the Dao in gratitude for the protection of the celestial spirits. This prayer was presented by the Lady of Hongnong Commandery (a noblewoman) from the household of Wang Zongjie during a grand Zhaijiao (Daoist purification ritual) held on a sacred festival day.

The Lady professed her belief that Lord Lao (the deified Laozi, supreme deity of Daoism) gazes down upon the mortal realm from the Threefold Celestial Realms, manifesting in true form to deliver all beings: clad in radiant five-colored light, riding a sun-chariot drawn by nine dragons, he once appeared in a dream by the Wo River, taking birth beneath a plum tree. At his nativity, lotuses bloomed with each step he took, while a sacred well sprang forth in the courtyard to cleanse his immortal form. His majestic countenance revealed the profound Dao, expounding mysterious teachings revered by the Ten Thousand Celestials and honored as the supreme master through all ages. Seizing this sacred occasion, the Lady established an altar to offer prayers.

She recounted how in her youth she encountered Daoist scriptures, practicing longevity talismans (Fulu) and charts of ascension, cultivating body and nature through the "Nine Chambers" (meditation halls) and regulating the vital essences (Jing-Qi) at the "Three Passes" (key energy gates in the body). Maintaining strict fasting and scripture recitation without negligence, she now seized this celestial amnesty—an auspicious day—to erect an altar and offer sincere prayers to the heavenly palaces: may the emperor's foundation endure eternally, his sacred lifespan extend limitlessly; may the Dao flourish and its teachings spread widely, enabling all under heaven to revere virtue and share in great peace. Simultaneously, she sought liberation for nine generations of ancestors (including seven paternal and two maternal lineages) to ascend to the immortal realms, eradicating future calamities while increasing blessings and longevity, thereby cleansing karmic obstructions. The text expresses utmost sincere devotion.

(Note: Technical Daoist terms like "Zhaijiao," "Fulu," "Nine Chambers," and "Three Passes" are retained with parenthetical explanations; poetic terms like "crane palaces" and "dragon chariot" are rendered as "heavenly palaces"; concepts like "nine generations of ancestors" receive explanatory translation.)

This scripture is a prayer text from a Daoist Zhaijiao (purification ritual), consisting of two main sections:

The first part presents the devotee (self-referenced as "your servant") offering prayers during a birthday ritual. It mentions how the teachings of the Three Pure Ones (Sanqing - Jade Clarity, Upper Clarity, and Supreme Clarity realms) spread enlightenment, with the Zhengyi (Orthodox Unity) tradition inheriting sacred scriptures. Through arranging twenty-four Fulu (talismanic registers) and deploying twelve hundred divine officials to oversee worldly affairs, the author expresses lifelong devotion to the true Dao and constant divine protection. Though holding military office with general's authority, the author laments having not yet served the nation adequately. Now stationed at the frontier, this birthday ritual seeks celestial blessings - praying for Celestial Masters (Tianshi) to dispatch protective generals that may pacify border conflicts, subdue foreign tribes, and restore universal peace. Personal petitions include longevity, calamity prevention, and flourishing spiritual destiny.

The second section describes an eastern courtyard ritual held on the auspicious Jiazi day in early spring (first lunar month). It recounts the Dao's radiant manifestation, with the Mysterious Origin (Laozi) disseminating teachings while the Five Planets (Wood, Fire, Earth, Metal, Water) orbit harmoniously under the Five Emperors' seasonal governance. The Three Officials (heavenly, earthly, and aquatic) record life and death matters. The author acknowledges receiving Dao's grace to assist this prosperous reign, maintaining reverent vigilance despite limited talents. On this Shangyuan Festival (15th day of first month) coinciding with Jiazi's propitious timing, a grand ritual seeks divine witness. Tormented by inability to fulfill filial duties toward distant parents, the author embarks on perilous official travels relying solely on spiritual protection.

The recurrent phrase "prostrate in reverence" reflects classical prayer conventions. Deities mentioned - the Five Emperors, Three Officials - represent key Daoist divinities governing cosmic domains. Through this liturgical framework, the text articulates both statecraft concerns and personal cultivation aspirations alongside familial wellbeing.

These passages are two prayer texts from a Daoist Zhaijiao (purification ritual), expressing gratitude for divine protection and making pious supplications. The first is the prayer offered by Marshal Zhao Diao during a ritual at Yangping Sacred Site (a Daoist holy place):

The deities have responded to our sincere prayers, manifesting extraordinary blessings that let us cross waters as if sailing a light boat, ensuring safe passage across ten thousand miles. Thus I need not climb heights yearning for hometown like the ancients, but may soon fulfill my wish to serve both parents. With utmost devotion I shall make offerings eternally to repay the gods' grace. With profound reverence I offer this prayer of gratitude.

The second passage continues:

The supreme Dao (the highest truth in Daoism) disperses its radiance while celestial officials perform their duties. Above, the stars shine brightly; below, sacred mountains stand tall, with cavern abodes solemn in their depth, adorned by beautiful clouds. All these secretly protect the nation, shelter the people, govern human destinies, and record the registers of life and death. Sincere prayers for calamity relief and blessings will surely receive response.

Though I've received imperial favor to hold office and command troops, I shamefully lack the military merits of Han Xin or Bai Qi; as local governor, I fall short of Gong Sui or Huang Ba's administrative achievements. Fearing disasters from complacency, I long ago devoted myself to Daoism, studying scriptures and venerating true spirits. I pray for national prosperity, the emperor's longevity, unification under heaven, and peace across the lands. May my misfortunes and transgressions be dissolved, my kin blessed, ancestors ascended, official rank increased, and merits accomplished. I vow eternal loyalty and filial piety, diligent cultivation to meet the immortals' expectations. Now I reverently conduct this ritual offering to express my sincerity. With profound reverence I offer this prayer.