《廣成集》Vol. 17

This ritual text (jiao document) was composed by Tang Dynasty Daoist priest Du Guangting for a zhaijiao (purification ritual) ceremony held at Heming Mountain, one of the cradles of Daoism located in Sichuan. Legend holds that Zhang Daoling, the first Celestial Master (Tianshi), attained enlightenment here.

The text depicts Heming Mountain's majestic topography: it dominates the southern lands, overseeing the plains of Mianyang and the Luo River region, while gathering the numinous Qi (vital energy) from Mount Min and Mount Emei. Its towering cliffs seem to uphold the sun, and its grottoes house practitioners cultivating truth. Ancient pines and cypresses stand solemn and dignified after millennia, exuding austere majesty.

Particular mention is made of an auspicious omen - the revival of withered cypress trees: once-dead trees sprouted tender new branches, their luxuriant leaves swaying in sunlight while emitting delicate fragrance. This was interpreted as celestial beings secretly assisting humanity, heralding national blessings. Hence the solemn jiao (sacrificial rite) was conducted to express gratitude to the deities. Du Guangting offered sincere prayers in purified fasting quarters, yearning for universal peace, abundant harvests, and the pacification of disasters.

The latter section contains Li Zhongshun's confession. He expresses remorse for misgovernance while holding military office: unclear rewards/punishments and disproportionate penalties stirred popular resentment. Worse still, he feared violating taboos (like construction disturbing dragon spirits or karmic debts from past lives) might incur celestial punishment through plagues and calamities. Following Daoism's "reverence for life" teaching, he established an altar for earnest repentance, hoping zhangjiao rituals (documentary petitions to celestial officials) could dissolve transgressions and avert misfortune.

The entire text embodies Daoist "heaven-human resonance" philosophy, where natural phenomena correspond with human affairs. Through sincere repentance and keyi (liturgy) ceremonies, practitioners believe they can commune with deities to resolve misfortunes.

This ritual prayer (Zhaijiao text used in Daoist supplication ceremonies) was composed by the Lady of the Eastern Court's Minister Situ to dispel misfortune and seek blessings. The general meaning is:

I deeply understand that the great Dao (the supreme truth of Daoism) widely disseminates its teachings, and the profound methods of the Mystic Gate possess specialized Keyi (liturgy) for seeking divine grace. The Hetu (ancient auspicious diagrams) also records scriptures for repenting transgressions. With utmost sincerity, I petition the venerable deities, praying for their discernment. By heavenly favor was I born into this world, and I have always maintained reverent awe. Yet recently I was suddenly afflicted by prolonged illness that defies cure, fearing it stems from daily words or deeds that violate the Dao's principles, or perhaps unwittingly breaking taboos, thus attracting calamities. Furthermore, the inauspicious Saturn now transits my fate palace, threatening my destiny. Therefore, in accordance with Daoist ritual protocols, I sincerely establish this Zhaijiao (grand purification ceremony), beseeching the Three Treasures (Dao, scriptures, and masters) and the Nine Luminaries (deities of the sun, moon, and seven planets) for compassionate protection—to dissolve my misfortunes, resolve karmic enmities, prolong my lifespan, cure all ailments, harmonize my Qi (vital energy) and blood, and cleanse sinful obstructions and baleful influences. I shall devote myself lifelong to reverent Daoist practice in gratitude for divine grace.

Another passage contains the Eastern Court Minister Situ Ji's prayer to avert disasters caused by the Tianluo star (a malefic astral influence):

Human blessings, prosperity, and life itself all originate from the Dao's transformative power, with deities governing the rise and fall of destinies. When the rotation of the Five Phases (Wood, Fire, Earth, Metal, Water) and shifting celestial omens bring calamity, the Mystic Gate's true methods always reveal solutions. The precious rituals of the Zhengyi (Orthodox Unity) tradition of the Three Heavens can summon blessings, while the Taiyuan Hetu's Zhaijiao methods transform misfortune into auspiciousness. This demonstrates the Dao's compassionate salvation of the world—ever responsive to sincere entreaties.

This text exemplifies a standard Daoist memorial petition (zhangzou) addressed to the celestial realm, comprising three distinct sections:

The first section presents the priest's personal circumstances and supplications. The Daoist acknowledges his high-ranking position granted by imperial grace, yet laments this year's inauspicious astrological influences—the malevolent Tianluo star presiding over the year while the Mars enters his "body palace" (a fate calculation term denoting calamity). Fearing that accumulated karmic debts from past lives and potential misdeeds in this existence might invite disaster, he has reverently prepared this zhaijiao (purification ritual) according to Daoist scriptures. Through this memorial, he confesses transgressions before the Nine Heavens' sacred assembly, beseeching celestial and terrestrial deities to absolve past sins, dispel astral misfortunes, prolong blessings and lifespan, enabling him to continue serving the enlightened ruler with loyal devotion.

The second section concerns the reception of the Liujia divine talismans (key fulu). The text traces this esoteric method's origins—emerging during Emperor Shun's era and formalized in the Zhou dynasty. Internally, this practice enables adepts to refine the True Unity Qi (zhenyi zhi qi, referring to primordial energy), attaining the ability to ride sun-moon radiance and tread cloud-auras. Externally, it safeguards nations and enriches all beings. The priests emphasize practicing these Liujia mysteries during this prosperous reign when Daoist teachings flourish, imploring the saints to descend their majestic light—erasing karmic obstructions, augmenting blessings and longevity, ultimately realizing their ideal of aiding society and propagating the Great Dao.

The third section references the reception of Zhengyi Mengwei registers (core talismanic transmissions of the Celestial Master tradition). It describes these sacred texts being preserved in the Purple Sun Jade Palace of the Southern Court (a celestial abode), containing the secret transmissions of Yanghua Zhenren. Though specifics aren't elaborated, this clearly represents a vital lineage within Tianshi Dao. Throughout the text flows the Daoist cultivation triad: "repentance and calamity-dispelling → spiritual practice and realization → worldly beneficence," embodying the unique literary style of Daoist ritual texts that harmonizes humility with cosmic grandeur.

The Guangcheng Ji passage contains two Daoist ritual prayers (Zhaijiao, purification rituals). The first is Wang Dang's prayer for ritual offerings, the second is Diao Zizong's invocation at the Zhu Zhenren cave spiritual pool.

Wang Dang's prayer states: Celestial charts can suppress malevolent spirits and harmonize the Qi of heaven and earth; earthly talismans (Fulu) can stabilize borders, summon immortals, and protect the nation and its people. He recounts his fortune to live in peaceful times, bathed in Daoist teachings, having early freed himself from worldly distractions to focus on cultivation. Now, with reverent incense offerings, he earnestly beseeches the immortal sages to show compassion, allowing him to comprehend the true essence of the Dao. He aspires to emulate the ancient immortals' practice of "clothing in stars and treading the Dipper" (wearing celestial robes and practicing the Northern Dipper step ritual) to establish merit and achieve the transformative power of the Dao.

He then reflects on his shortcomings: Though a Daoist disciple, his cultivation is often incomplete, and amid official duties, he is prone to errors. Particularly in legal judgments, rewards and punishments may be misapplied; in guiding disciples, admonitions and instructions may fall short. These faults weigh on him day and night. Now, as the fifth month ends, Saturn and Mars are entering his fate palace (a Daoist astrological term indicating celestial influence on destiny), filling him with unease. He hopes that through ritual offerings and composing prayers (Daoist liturgical texts), he may dispel calamities. He implores the Supreme Dao Lord (the highest deity in Daoism) and the Celestial Worthies to extend their mercy, dispatching heavenly officials and generals to protect him, absolve his sins, resolve karmic debts, and halt the misfortunes brought by the Nine Luminaries (ancient astrological bodies believed to influence fate). May his destiny no longer suffer opposition, granting him peace and prosperity.

Diao Zizong's prayer declares: The Dao gives birth to all things, guiding humanity through its teachings; its profound methods spread grace like spring winds. Whether in scriptures recording the path to immortality or the underworld's laws refining departed souls, the Dao's benevolence is manifest. Grateful to live in auspicious times, he cultivates the orthodox path, frequently offering incense in devout prayer, silently seeking the Dao's power to extend blessings and repay sovereign grace. Maintaining constant reverence, he yearns to soon grasp the mysteries of the profound.

This passage is a collection of several Daoist Zhaijiao (ritual purification) documents, expressing the devout prayers of believers.

The first piece is a devotee's prayer to an Immortal Lord: With utmost reverence, I gaze up to you, Immortal Lord, whose Daoist mastery soars like a swan in flight, whose lifespan surpasses even the immortal crane of Liaodong. Since your ascension to the Three Immortal Mountains (Penglai, Fangzhang, and Yingzhou), your traces have become elusive, and years of absence make us long for your presence. Ashamed of my shallow cultivation, I can only offer incense and prostrate myself, beseeching your enlightened discernment that I may comprehend the profound mysteries of the Dao in my practice. I vow to discipline myself with sincere devotion, repay the kindness of my lord and father, maintain pure heart-nature, and follow the path of immortals.

The second document contains the prayer of Grand Tutor Xianggong (a high-ranking official) for a Black Talisman Jiao (ritual to dispel misfortunes): I have heard that orthodox Daoist methods include Zhaijiao rituals, and that the River Chart (ancient mystical diagram) records methods for repentance and calamity removal - all capable of protecting people and propagating the Dao. Though I serve the state with loyalty in my high position, I fear my accumulated merit may be insufficient, inviting disasters and illnesses. Now the Black Talisman (exorcism talisman) indicates misfortunes have entered the Central Palace (fate position), so I sincerely establish this altar with incense and candles, beseeching the Supreme Mysterious Origin (highest Daoist deity) and the Five Directional Celestial Emperors for mercy. May the Nine Palace Noble Deities and the Three Officials (Celestial, Earthly, and Water Officials) dispel my misfortunes, cleanse my transgressions, prolong my life, and cure all ailments. I pledge eternal devotion to the Great Dao with loyal and filial heart.

The third text records the Nine Luminaries (deities of sun, moon and seven planets) calamity-averting ritual performed by Magistrate Linggong of Yangzhou for his wife: All beings between heaven and earth depend on primordial Qi for nourishment, following the Dao's cyclical movements. Human fortunes are determined by the Three Destinies (heavenly, earthly and human) and Five Phases, while the Southern Palace and Northern Office (Daoist underworld institutions) record karmic retribution for good and evil. Currently during this critical juncture of Three Origins (Upper, Middle and Lower Origin periods) transition and Nine Luminaries movement, my wife's fate chart shows Saturn and Mars positioned at the noon direction (south), minor fortune at the chou position (northeast) forming six harms, and major fortune at the xu position (northwest) entering the tomb sector - all ominous astrological signs. Therefore we establish this altar with awe to pray for blessings and avert calamities.

The Guangcheng Ji scripture contains three Daoist zhaijiao (purification ritual) texts, interpreted here in modern vernacular:

The first is a ritual prayer by Yangzhou Magistrate Zong Kui for the birthday of the Southern Dipper Star Lord (Nandou Xingjun). The general meaning is: With utmost sincerity and in accordance with Daoist ceremonial rites, I bow before the Three Pure Heavens (Sanqing Tian), the highest celestial realms of Daoist divinity. Having prepared complete ritual offerings, I focus my mind on the Nine Luminaries (Jiuyao Xingjun), the nine principal stellar deities, and humbly beseech their divine compassion and protection. I pray for the absolution of past transgressions, the resolution of karmic debts, the dispelling of calamities, the reversal of misfortune, the extension of lifespan, and the increase of blessings. May I receive the guardianship of the sacred, maintaining perpetual peace, and I vow lifelong devotion to spiritual practice.

The second is Zong Kui’s Southern Dipper ritual prayer for his own birthday. The text states: The stars align and shine in the heavens, and the Southern Dipper Palace (Nandou Xingfu), which governs the registers of human life, oversees destiny. Though I have been graced with imperial favor and hold an important office, I lack the merit of securing the state, and thus I am deeply humbled. On this day of my birth, I reverently conduct this ritual, bowing before the Cinnabar Platform (Dantai, the abode of immortals) and silently praying toward the Mysterious Ultimate (Xuanji, the Dao itself). May the incense rise to the Ninefold Heavens (Jiuchong Tian), allowing the Six Sacred Truths to hear my plea. I pray for the dissolution of misfortune, the resolution of enmity, the increase of blessings and longevity, the forgiveness of past faults, and the safeguarding of my household’s well-being. I pledge eternal devotion to the divine.

The third is a land purification ritual prayer for the Literary Immortal Hall on Mount Qingcheng (Qingcheng Shan). It describes the mountain’s majestic presence: Since the dawn of primordial chaos, Mount Min has stood as a mighty guardian of the western regions, presiding over two rivers and holding exalted status among the Five Sacred Peaks (Wuyue). Here, immortal grottoes abound, peaks rise in layered splendor, and mist-shrouded summits separate this realm from the mundane world. The ancient immortal Xi Yi Zhenjun (referring to Guangchengzi) attained the Dao here, and the Yellow Emperor (Xuanyuan Huangdi) once journeyed south to seek his wisdom. Today, this is a blessed land where immortals gather, flourishing with celestial herbs and auspicious fungi. The passage vividly conveys Mount Qingcheng’s sacred significance as a Daoist holy site.

During Emperor Xuanzong of Tang's western tour, he commissioned extensive renovations to the Taoist temples at Mount Qingcheng, making these sacred halls particularly magnificent during the golden age of the dynasty. Whenever the state celebrated the Zhonghe Festival (an important sacrificial occasion in the Tang era), auspicious signs would manifest here, safeguarding all under heaven.

Recently, as I personally pushed aside the vines to behold these halls, the solemn countenances of the feathered-robed immortal guardians seemed to appear before my eyes, unforgettable day and night. Yet I noticed the temple thresholds and beams had decayed from wind and rain, the years quietly wearing away the structures. Thus I specifically appointed Master Hui Jin (a renowned Tang dynasty Taoist) to oversee reconstruction. The newly restored halls stand majestic: their upturned eaves reflect celestial light, jade-green tiles arrayed like clouds, while the surrounding murals glow anew, with steps and railings restored to their original perfection. The main hall now eternally resonates with the profound mystery of the Dao.

May the deities of heaven, earth, and sacred peaks each fulfill their duties, continuing to bestow auspicious signs and protect the common people. Let fierce beasts harm no more, plagues spread no further, crops flourish abundantly, and winds and rains come seasonably. May heaven witness this golden age where all things harmonize, revealing to all lands the revival of rites and music, the resting of arms, the cessation of border conflicts, and the complete vanquishing of demonic forces. May the empire share unified standards for carts and writing, with one calendar spanning the nine provinces, bringing blessings to all beings and eternal prosperity to the realm.

Now prepared with pure offerings and perpetual incense prayers, I dispatch Master Guangcheng Du Guangting (a prominent late-Tang Taoist scholar) to reverently conduct the Grand Jiao ritual (Taoism's highest ceremonial offering), expressing gratitude to the perfected numina. Gazing toward their cloud-borne chariots in the distance, I humbly beg the divine luminaries to bear witness.

The prayer text for enshrining the perfected numina at Mount Qingcheng further states: Heaven and earth opened this abode for divine immortals, where perfected spirits reside to govern the mountain's celestial order and oversee human fortune. The mist-veiled peak temples have been revered through the ages, bestowing blessings upon people across time. Previously, I personally journeyed there, admiring the temple's majesty amidst vines and creepers, sensing the radiant guardianship within its walls. Thus I commissioned sacred images for the inner halls, with lamps burning day and night in prayer. This sincere devotion seeks only the people's welfare, not private incantations.

Now the mountain temples stand renewed, halls transformed, with purified spaces dedicated solely to spiritual practice, free from meat offerings. Therefore, this special altar is prepared with complete sacrificial offerings, reverently inviting the perfected numina to return. May you ride cranes and rainbows, wandering freely through pine-shaded moonlight; may fragrant orchids guide your path through the void. Eternally safeguard this peaceful immortal realm, widely protecting the nation and its people, so all under heaven may forever receive your boundless blessings.

The seventeenth volume of the Guangcheng Ji (Collected Works of Guangcheng) contains an essay titled "On Blessings Not Being Attained Through Mere Supplication—A Most Reverent Discourse." This passage conveys that blessings cannot be obtained solely through petitioning; they require the utmost sincerity and pious devotion. Guangchengzi (the immortal figure in Daoist legend) emphasizes here that true blessings are not achieved by simply making wishes to deities, but rather through genuine reverence emanating from the heart.

The term "supplication" (zhuwang) refers to the act of praying and making vows to divine beings, while "most reverent" (zhijin) denotes the highest degree of respectful caution. Daoism maintains that seeking blessings must be accompanied by actual spiritual practice and virtuous conduct—mere verbal entreaties are insufficient. This concept embodies the fundamental Daoist principle of "cosmic resonance between heaven and humanity" (tianren ganying)—that human sincerity can commune with the celestial Dao, but must be manifested through concrete actions.