《廣成集》Vol. 2

Your servant Du Guangting (a Tang dynasty Daoist priest honored with the purple robe as an imperial appointee) respectfully submits this memorial of gratitude: Upon receiving the imperial decree summoning me to the Inner Privy Council to meet with Grand Master of Spreading the Dao Huang Wanyou, I am overwhelmed by the boundless imperial grace extended to this humble subject. Your Majesty governs the realm through the Great Dao (Daode), embracing all with utmost benevolence—even reclusive adepts are drawn to court. This Grand Master of Spreading the Dao (Huang Wanyou), a consummate practitioner of Daoist arts, has long dwelt in mountain seclusion, known only by reputation yet never seen. Now summoned to the palace, he exchanges his straw garments for the purple robe (the highest honor for Daoist clergy), an event destined for historical annals. That I should be granted this audience to witness his transcendent demeanor—as if stepping into an immortal realm—leaves this unworthy servant at a loss as to how one might repay such heaven-and-earth encompassing favor.

Memorial regarding Zhaijiao (purification rituals) at Longxing Abbey (the imperial Daoist temple): Previously obeying the imperial order to relocate the stone statue of Lord Lao from Yuju Sanctuary (one of the twenty-four Daoist parishes) to this abbey, we have now completed its enshrinement behind the scripture hall. According to ancient precedent, the twenty-four parishes require seasonal sacrifices. Humbly requesting that from the eighth day of the second month in the Tianhan era onward, local officials conduct regular zhaijiao before Lord Lao's statue at Longxing Abbey's Yuju altar. Furthermore, investigations reveal that Beimang Sanctuary (another sacred Daoist site) has long neglected its rituals. We propose establishing joint altars with Yuju at this abbey to collectively pray for national prosperity. Specific arrangements await Your Majesty's sage judgment.

Congratulatory memorial for the Crown Prince's birthday zhai (Daoist blessing ceremony): On this joyous occasion of the Crown Prince's birthday, Your Majesty's special observance of zhaijiao for the heir apparent manifests both imperial familial devotion and the flourishing grace of Daoism. We shall devoutly perform the rites, praying for the Crown Prince's enduring blessings and the eternal peace of our sacred dynasty.

With utmost reverence, I have received the imperial decree granting sixty strings of treasury coins (rounded amount) from the Zhuangzhai vault for the Crown Prince's birthday celebration. At the Beidi Temple (a Daoist sanctuary dedicated to the North Pole Purple Tenuity Emperor), twenty-one Daoist priests have been selected to conduct the grand Huanglu Zhai (a major Daoist ritual for salvation of souls and dispelling calamities) spanning seven days and nights, commencing on the eighth day of the seventh month and concluding with the dispersal of offerings on the fifteenth.

This passage describes: Auspicious purple Qi permeating the imperial courts as the Crown Prince's birth brings universal celebration. Your Majesty's benevolence extends throughout the realm, showing profound care for both officials and commoners. Since the Crown Prince has always valued spiritual cultivation and embraced frugality, and to avoid unnecessary expenditures that might burden the people, Your Majesty commanded all departments to suspend other ritual activities, allocating funds exclusively from the inner treasury to establish this immortal altar. By making offerings to the true sages of the Jade Capital Golden Tower (the supreme Daoist celestial realm), blessings are sought for the imperial household. Such magnificent ceremonies surpass ancient precedents, and I (Du Guangting) am honored to participate in witnessing this grand祈福 ritual.

Another memorial records: By imperial order, I presided over a three-day Huanglu Zhai at the Beidi Temple in honor of the Supreme Laozi (Taishang Laojun), similarly utilizing sixty strings of Zhuangzhai vault coins and selecting twenty-one Daoist priests to perform solemn scripture recitation and repentance rites. Your Majesty's virtuous achievements rival those of the legendary Five Emperors and Three Sovereigns, implementing governance through Wuwei (non-action). Through your sincere resonance with heaven and earth, seasonal winds and rains arrive timely, bringing national prosperity and peace, while even fierce beasts and demonic spirits retreat of their own accord. Now auspicious signs continuously manifest from immortal mountain grottoes, with jade seals and bronze talismans frequently appearing. During this Zhongyuan Festival (one of Daoism's Three Primordial Observances) period of purification, we specially establish this floral offering ceremony honoring the Three Pure Realms (Yuqing, Shangqing, and Taiqing) to repay the sacred power of Taishang Laojun, opening the precious Huanglu altar to seek divine blessings for consolidating the imperial foundation and prolonging the sacred lifespan. Humbly receiving imperial grace, I respectfully submit this memorial.

(Note: These memorials were composed by Du Guangting, the renowned late Tang-Five Dynasties Daoist priest, for imperial rituals. They reflect the close relationship between Daoism and state ceremonies during this period, with repeated mentions of "Huanglu Zhai" - the most significant Tang-era royal ritual format primarily used for祈福 and disaster prevention.)

I humbly received the imperial decree and learned of reports from northeastern border garrisons witnessing phoenixes flying toward the encampments of rebel leaders Wang Yan, Liu Shi, and others. Concurrently, folk prophecies circulate among the people, particularly the children's rhyme "Peace at the Border," foretelling impending upheavals in the coming year.

Though the Dao of Heaven remains profound and inscrutable, it invariably manifests through omens. Historical precedents abound: the green-robed child's prophetic street chant before Wu's collapse, the strange bird alighting on Chen's high tower before its demise—all celestial portents that came to pass. The falling of five stars heralded Emperor Shun's abdication, while the white horse transforming into a dragon signaled Emperor Yuan of Jin's rise—all manifestations of Heaven's will through human resonance.

Since Your Majesty's ascension in accordance with the Mandate of Heaven, the realm has flourished in peace with tributaries from all directions. Yet northern borders still harbor rebels—like children playing with fire atop kindling, doomed to self-destruction. Now divine beings issue warnings through folk rhymes; "Peace at the Border" clearly points to our western frontiers, presaging our armies' imminent triumph. This further proves how Your Majesty's sagely virtue moves Heaven, eliciting continuous auspicious signs. I am privileged to witness these omens and dare present my humble observations.

Furthermore, I am profoundly grateful for the imperial benefaction granting permanent estate rights to Tianxi Temple in Tongji County, Hanzhou—a Daoist sanctuary. Since Your Majesty's enthronement, temple reconstructions have flourished, with the Sanqing (Three Pure Ones) Hall standing in majestic solemnity, its incense burning perpetually. This additional endowment of temple lands magnifies the boundless imperial grace.

This passage contains several memorials from the Daoist classic Guangcheng Ji, primarily documenting officials' expressions of gratitude to the emperor and prayers for blessings.

The first memorial describes the emperor permanently granting fertile land to a Daoist temple (常住 refers to the fixed property of temples and monasteries). The emperor's boundless grace has brought even greater honor to Daoism. From then on, the temple would provide daily offerings (斋羞 refers to ritual offerings during Daoist fasting), with incense burning ceaselessly morning and night. The monks would devote themselves even more earnestly to prayers, beseeching the heavens for the emperor’s longevity and the eternal stability of his reign. The official, deeply moved by the emperor’s generosity, formally expresses his gratitude.

The second memorial records the completion of repairs to the Zhangren Guan (丈人真君 is an honorific title for the Daoist deity Wuyue Zhangren) on Mount Qingcheng, overseen by Master Hui Jin, the monk Xingzhen, in accordance with the imperial decree. The emperor’s benevolence extends to both Buddhism and Daoism—whether it be the Buddhist Jeta Grove (祗园, where the Buddha preached), the Penglai Isles (蓬岛, immortal realms), or the Daoist Deer Park (鹿苑, abode of immortals) and Turtle Palace (鼈宫, dwelling of water deities), all have been restored. A distinguished monk was specially dispatched to complete this solemn project, and the newly constructed halls will forever safeguard this sacred land. May the deities of the Five Sacred Peaks and Ten Grottoes (五岳十洞, Daoist blessed realms) protect the nation’s enduring prosperity.

The third memorial expresses thanks for the emperor’s permission to hold a Daoist ritual (道场, a religious ceremony) in celebration of a prince’s birthday. It describes auspicious signs descending from heaven as the prince was born in the Eastern Palace (春宫, residence of the crown prince), bringing joy to the entire nation. The emperor generously funded the ritual, praying for the protection of the Shangqing Heaven (上清境, the highest Daoist celestial realm) to ensure the prince’s health and fortune, gathering countless blessings so that the imperial lineage may continue eternally. The officials, honored to participate in the ceremony, offer their humble gratitude.

The final memorial expresses thanks for the emperor’s approval of an honorific title. The title proposed by the officials was graciously sanctioned, an event as propitious as the descent of the Mystic Bird (玄鸟, a totem of the Shang dynasty) or the rise of the Red Talisman (赤符, an omen of the Han dynasty). It praises the emperor’s extraordinary talent in rescuing the people from suffering, with his imperial countenance (日角月玄, signs of a ruler’s destiny) manifesting the Mandate of Heaven. His achievements surpass those of previous dynasties, winning the allegiance of all nations. Unlike Tang of Shang or Wu of Zhou, who seized power through warfare, or the Wei and Sui dynasties, which usurped thrones from orphaned rulers, this emperor rules the world through virtue alone.

This scripture depicts the flourishing governance of an enlightened ruler, embodying the Daoist concept of cosmic resonance between heaven and humanity. Holding the golden mirror and fulu (talismans) symbolizing the Mandate of Heaven, the ruler observes celestial phenomena with the xuanji (ancient astronomical instrument), harmonizing the realms of humans and deities. When ascending the circular mound (sacrificial altar), he is guarded by celestial soldiers; when worshiping at the Qing Temple (ritual site), dark clouds envelop the scene—all manifesting auspicious signs: radiant moonlight, ethereal white qi, the appearance of qilin (auspicious beasts), dragons leaping in rivers, vegetation glowing with vibrant colors, and resplendent clouds. Even the golden talismans and jade seals emit spiritual light.

Though the ruler humbly attributes his merits to Heaven, his achievements are already recorded in history. Distant lands present rare treasures and divine steeds as tribute, while foreign regions offer precious incense—reminiscent of the golden age of Emperor Wu of Han, when myriad states paid homage, or the era of Emperor Taizong of Tang, marked by unified standards and script. He redraws territorial boundaries, perfects rituals and music, and extends benevolence even to animals. By reducing taxes and pardoning punishments, he brings celestial harmony, leaving prisons empty.

For sacrifices, he selects plump offerings and pure grains, serving the deities with utmost reverence. The ruler himself avoids extravagance, indulges not in pleasure or hunting, and conducts himself with dignified propriety. He enriches the state treasury, unites the people, and demonstrates military might through grand reviews—commanding a million elite troops and thousands of fine steeds. Special attention is given to selecting loyal, filial, and extraordinary talents. Even minor virtuous deeds are recorded and rewarded, with civil examinations inspiring scholars and noble titles attracting recluses.

Emphasizing agriculture fills granaries to overflowing, fields teem with crops, and the nation prospers in peace. Border beacons remain unlit, while villages resound with joyful songs. Military leaders shine like stars with their feats, and civil officials stand as mountains of virtue and talent—the entire realm basks in an era of universal tranquility.

The Guangcheng Ji passage contains three distinct memorials, which I will interpret separately:

The first depicts a golden age of national prosperity: Though Sun Quan achieved merit in Jiangdong and Liu Bei established his rule in Shu, neither compares to the present era of governance. Now the borders are tranquil, military conflicts have ceased, and neighboring states come bearing tribute. The people dwell in peaceful contentment while governance remains clear and harmonious. Civil and military officials sincerely wish for the imperial virtue to shine even brighter, with unanimous petitions from both court and countryside—even distant tribes join in united appeal. Ultimately, the enlightened imperial decree descends like sunlight and moonlight upon the land, bringing joy to all under heaven. The author and fellow Daoists cannot contain their exhilaration and profound emotion.

The second memorial petitions for surname restoration on another's behalf: Using metaphors of bedrock and city walls, the author emphasizes the importance of ancestral bloodlines. He confesses literary learning but no military expertise, having enlisted young and received imperial grace. Whether campaigning north or south, he carried loyal devotion to repay his sovereign. The emperor, recognizing his modest merits, granted extraordinary favor by enrolling him in the imperial genealogy. Now with heaven's mandate transferred and a new dynasty established, the author—deeply conscious of his humble origins—feels unworthy to retain imperial clan status, thus daring death to beg permission for restoring his original surname.

The third celebrates the non-occurrence of a predicted solar eclipse: The author reports the Astronomical Bureau's observation that at the fourth mark of the si hour on the dingwei day (1st lunar month), calculations indicated the sun at the eleventh degree of the Zhen constellation should experience an eclipse, expected to end at the fourth mark of the wei hour. Yet actual observation revealed no eclipse—proof of the sage-emperor's virtue moving heaven, causing celestial phenomena to transcend conventional calendrical calculations. Here "predicted eclipse" (he kui) refers to the forecasted event while "non-eclipse" (bu kui) denotes its actual absence, anciently considered an auspicious sign.

All three memorials employ characteristic parallel prose style, using extensive antithetical couplets to express praise and loyalty toward the ruler. Their references to astronomical observation and patriarchal clan systems reflect the socio-cultural context of their time.

This passage from the Guangcheng Ji is a Daoist memorial of gratitude, documenting the emperor's meritorious restoration of the Zhangren Temple (an important Daoist monastery) on Mount Qingcheng. Here is a modern interpretation:

His Imperial Majesty's sagely virtue shines like the sun, his moral influence radiates like the sun and moon. Even during the winter solstice, his benevolent heart extends grace across the nine regions; his spring-like kindness spreads benevolence that illuminates heaven and earth. Such sacred virtue transcends natural laws, with auspicious signs flourishing daily. His profound De (Virtue) moves heaven itself, surpassing even the golden ages of the Han dynasty and Emperor Yao's reign. These achievements deserve recording in historical annals as models for future generations.

Though advanced in years (the "mulberry and elm twilight" metaphor indicating old age), I, the humble author, have been blessed to witness this golden age. My heart brims with sunflower-like devotion (symbolizing unwavering loyalty), filled with boundless joy and inspiration.

The text then details the restoration process: Master Huijin of Changping Mountain's Xingzhen lineage petitioned the throne about the Zhangren Temple's dilapidated state, prompting an imperial decree for its restoration. The emperor's virtuous governance extended impartially to both Buddhist and Daoist traditions ("extending grace to both teachings"), with civil and military achievements reaching distant lands. Last winter, recognizing the temple's decay, the emperor specially appointed senior monks to oversee the reconstruction, allocating resources for the project. Craftsmen transported premium timber ("piannan" indicating high-quality wood) from deep mountains, and with masterful skill, swiftly erected magnificent halls. The new structures feature soaring eaves, broad staircases, exquisite beams, pristine walls, along with landscape modifications including newly dug drainage channels to protect the architecture.

As one ordained in Daoist practice ("holding a position in the Mystic Gate"), the author expresses profound gratitude for the imperial grace, pledging only sincere incense offerings in return for such sagely benevolence. This memorial documents the emperor's meritorious support of Daoist institutions, reflecting imperial reverence for Daoism during that era. The mentioned Zhangren Temple, dedicated to the Five Peasures Patriarch Ningfeng Zhenjun (a supremely revered Daoist deity), held eminent status within the Daoist tradition.

The Guangcheng Ji contains several memorials documenting ancient Daoist purification rituals (zhaijiao) and auspicious omens, reflecting the interactive relationship between Daoism and imperial authority.

The first passage describes a state ritual performed to pray for the emperor's blessings. It conveys that the emperor's virtue (De) extends across the realm, and his benevolence is widespread. However, as the sacred mountain temples have fallen into disrepair and the Daoist tradition has declined, the emperor has ordered eminent Daoist masters to conduct a grand state ritual (guojiao). The ceremony was held on the twenty-third day, with an altar erected, incense burned, and prayers offered to the deities, beseeching prosperity for the nation and longevity for the emperor. After the ritual, the official respectfully submitted this memorial to report its completion.

The second passage is a memorial celebrating the discovery of a divine sword. The official reports that a sacred sword was found in the river of Hezhou—an auspicious sign indicating peace under heaven. The sword gleams with golden light, sharp and peerless, capable of vanquishing demons, symbolizing the emperor’s supreme authority. Historically, the First Emperor of Qin obtained the "Heart of Water" sword and unified the realm; now that His Majesty has received this divine sword, it foretells an era of great prosperity. The official composed a seven-character poem to celebrate this auspicious omen.

The third passage is a memorial celebrating the execution of the traitor Liu Zhijun. The official declares that Liu Zhijun was cruel and tyrannical, his crimes so heinous that both mortals and spirits despised him. The emperor’s wise and decisive judgment in executing him has brought immense satisfaction to the people. Liu Zhijun, inherently vicious and ungrateful, harbored disloyalty even after submitting to the imperial court. His execution demonstrates the emperor’s divine authority.

These memorials illustrate Daoism’s role in serving imperial power—conducting rituals to bless the ruler, interpreting natural phenomena as political omens, and providing religious justification for state actions. Terms such as "ritual altar" (jiaotan), the site of major Daoist ceremonies, and "golden talismans" (jinfu), used to communicate with the divine, are key elements of Daoist liturgical practice.

This passage contains two memorials from Du Guangting's "Guangcheng Ji." The former reports a military victory, while the latter celebrates an auspicious omen.

The first memorial recounts a general's betrayal of imperial trust and atrocities against the people. Though the court had granted this commander exceptional authority over military forces, he acted recklessly with cruel inhumanity, violating the state's fundamental purpose of comforting the populace and betraying the virtuous dynasty's benevolent mission to relieve suffering and punish wrongdoing. Now the imperial court, in righteous fury, has mobilized forces to execute Heaven's justice by eradicating this wickedness, allowing the people to once again bathe in the Emperor's sacred benevolence. As a subject witnessing the Son of Heaven's majestic authority, the author expresses boundless joy and inspiration.

The second memorial celebrates the miraculous revival of withered trees as an auspicious sign. Zhang Jingzhou, the regional military commissioner of Qiongzhou, reported that seven ancient cypress trees at the Daoist temple on Heming Mountain in Dayi County (where Master Guo Zhaomei of the Mysterious Unity tradition resided) had sprouted anew after years of apparent death, displaying extraordinarily lush foliage. Official verification confirmed this phenomenon as a divine manifestation from the immortal mountain and an auspicious portent from blessed vegetation. Citing records from the "Charts of Auspicious Signs," the author explains that when a ruler's virtuous governance benefits even plants, evergreen pines and cypresses flourish—a sign of universal peace. Our current Emperor, complying with Heaven's mandate, civilizes distant regions through cultural virtue while pacifying the nine provinces with martial might, extending benevolence to all creatures down to grasses and insects, thereby attracting even remote tribes to submit. Now at Heming Mountain—the sacred site where Celestial Master Zhang Daoling cultivated the Dao during the Han dynasty—these ancient cypresses experiencing spring after winter stand as clear evidence of the Emperor's sagely virtue. The text further depicts Heming Mountain's immortal realm shrouded in misty clouds and preserves traces of the Celestial Master's cultivation site.

This passage depicts the scene of a Hu monk from the Western Regions (a monk from India) traveling thousands of miles to pay homage to the sage ruler of the Central Plains. Crossing the perilous snow-capped mountains of the Congling Range (modern-day Pamirs) and traversing shifting desert sands, this monk endured arduous journeys for a full year before arriving. Though his journey was far longer than those of Fotudeng (who came from Khotan to the Central Plains) or Kumārajīva (who traveled from Kucha to Chang'an), his devotion was even more profound. The author suggests that such pilgrimages from distant lands demonstrate both the virtuous governance of the sage ruler that inspires reverence across the four directions, and the nation's formidable strength—a feat worthy of historical record.

Another memorial describes the grand ceremony during the Longevity Spring Festival (a Daoist holiday) when an image of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) was presented. Auspicious signs appeared in the heavens: a rainbow-like phenomenon manifested across the starry river, while auspicious lightning flashed in the constellation of the Northern Dipper, heralding a millennium of blessings. The text extols how the current sage ruler, upholding the Mandate of Heaven and propagating the Great Dao (Dao), has surpassed even the legendary Three Sovereigns and Five Emperors, causing barbarian tribes from all directions to bring tribute and exotic treasures from the eight compass points to fill the imperial court. Heaven and Earth displayed numerous auspicious omens: jade stones naturally revealing inscribed characters, golden-scaled fish leaping from waters, rare birds and mythical beasts revealing their true forms, and numinous fungi (lingzhi) exuding celestial fragrances. All these signs testify to the ruler's virtuous governance and the far-reaching blessings of his Virtue (De).

(Note: Fotudeng was an eminent Indian monk who came to China during the Western Jin dynasty, while Kumārajīva was a renowned Buddhist scripture translator during the Later Qin period—both pivotal figures in the eastward transmission of Buddhism.)

The Guangcheng Ji passage records two significant events: first, the Daoist ritual ceremony held for the emperor's birthday celebrations, and second, Lü Yanchang's memorial of gratitude upon being bestowed the purple robe.

The first section depicts auspicious omens: divine lingzhi mushrooms flourish amidst mist-shrouded cliffs, cranes appear intermittently, and ancient pines thrive in cloud-filled valleys. The land enjoys bountiful harvests while commoners live in peace, with even monks from distant foreign lands (such as ancient kingdoms like Shendu and Jibin) arriving with tribute. During the emperor's birthday festivities ("Shouchun Grand Festival"), Daoist practitioners conducted seven consecutive days of "Lingbao Longevity Ritual Arenas" (daochang) starting from the first day of the month. Through incense offerings and scripture recitation ceremonies, they prayed for the emperor's blessings. The mentioned "Lingbao" refers to pivotal Daoist scriptures, while "ritual arena" denotes sacred spaces for religious observances.

The second portion recounts how Lü Yanchang, a Yangping Mountain Daoist, cured Minister Yan Yin's severe illness through exceptional medical skills. The emperor consequently awarded him the purple ritual robe (a high Tang Dynasty honor for eminent Daoists) and appointed him as "Great Virtue of Inner Palace Cultivation" (a senior court Daoist overseeing palace rituals). Lü pledged to maintain morning and evening incense practices in gratitude. The terms "mist-wrapped vines" (yanluo) symbolize reclusive cultivation sites, while "medicinal preparations" (yao'er) represent alchemical practices.

Both events exemplify the Tang Dynasty's close Daoist-court relations, illustrating how Daoist priests served imperial households through medical expertise and blessing ceremonies.