《廣成集》Vol. 3

This text is a memorial presented by the Tang Dynasty Daoist priest Du Guangting (Daoist name Guangcheng) to the emperor, consisting of two main parts:

The first section presents poems praising Indian Buddhist monks. It describes how monks from the Western Regions endured hardships to journey to the Central Plains for an imperial audience, traversing the Jade Gate Pass, crossing the Yellow River, and traveling through desolate deserts and snowfields rarely trodden by humans. These monks, admiring Chinese civilization, made a special pilgrimage to pay homage to the sagely ruler of Shu (modern Sichuan). The author praises the emperor's virtue as surpassing even ancient sage-kings, using civil governance to enlighten the frontiers and military prowess to pacify the realm, thereby attracting submission from all barbarian tribes. Whether from Jiaozhi (northern Vietnam) in the south or nomadic tribes in the north, all presented tribute according to schedule. Beyond state affairs, the emperor also supported both Buddhism and Daoism (referred to as "the Mysteries and the Sakyas"), resulting in the renovation of temples and monasteries.

The second section offers congratulations on the emperor's enfeoffment of the Princes of Zi and Zhong. Using classical allusions like "phoenix missives conferring titles" (imperial edicts) and "unicorn footprints enhancing splendor" (auspicious omens), the text extols the emperor's benevolence and sincerity in strengthening the imperial lineage through princely appointments. References to the "jade calendar" symbolize enduring state fortune, while "jade branches" metaphorize the flourishing imperial family tree.

As an attendant priest at Taiqing Palace (a major Tang Dynasty Daoist temple), Du Guangting's memorial demonstrates reverence for imperial authority while emphasizing the harmonious coexistence of Daoism and Buddhism (termed "the Mysteries and the Sakyas"). The text employs numerous parallel prose constructions characteristic of Tang official documents, showcasing the period's formal literary style.

These two memorials from the Guangcheng Collection are congratulatory petitions submitted by a minister to the emperor. Here is a modern interpretation:

The first is a congratulatory memorial celebrating the newly constructed Tianxi Hall (Heavenly Bestowment Hall). The minister notes that by imperial decree, the newly built palace has been named "Tianxi Dian," signifying a hall bestowed by Heaven. This magnificently reconstructed main palace has brought honor to the entire court and joy to the common people. Your Majesty, having ascended the throne in accordance with celestial timing, governs with benevolent virtue (De), modeling palace construction after heavenly principles to enhance the imperial capital's grandeur. The palace gates bear elephant carvings, its courtyards stretch as vast as dragon courts, gathering the essence of sun and moon while its towering pavilions reflect auspicious starlight. These expansive halls surpass stellar constellations in their majesty—mountain deities offer foundation stones, river gods contribute timber, and the people volunteer their labor as if aided by divine forces. Even the Haojing palaces of Zhou or the Weiyang Palace of Han pale in comparison to such splendor. Now completed, the new inscribed plaque manifests Heaven's will, perfectly embodying the "Heavenly Bestowment" name and heralding the emperor's achievements reaching all directions. In this hall, receiving feudal lords and accepting tributary offerings while conducting grand ceremonies for the people's benefit aligns perfectly with divine auspices. May Your Majesty enjoy longevity matching heaven and earth. The minister feels profoundly honored to witness such sagely accomplishments.

The second memorial celebrates the emperor's recovery from illness. The minister rejoices to hear of Your Majesty's gradual return to health. Governing with benevolent virtue (De), Your Majesty's tireless day-night diligence had temporarily affected the imperial constitution. Now, through subtle divine protection, mountain-river numinous manifestations, and ancestral temple blessings, the imperial health is restored, making the sovereign's radiance shine brighter. This great fortune shall prolong Your Majesty's years, bringing universal jubilation. However, the minister regrets that recent eye ailments prevent personal attendance at palace gates to offer celebratory dances, leaving only distant gazes toward the imperial quarters to convey heartfelt sentiments.

(Note: Memorials were formal documents using parallel prose style, rich in couplets and classical allusions. "Holding the Dipper while robes hang" symbolizes imperial rule through non-action (Wuwei); "nine territories" denotes China; "Di-Fang" refers to stellar mansions; "River Earl" indicates water deities.)

With utmost joy and reverence, I prostrate myself before Your Majesty. It is known that the five planets (Metal, Wood, Water, Fire, and Earth) may occasionally deviate in their orbits, and the four seasons sometimes show irregular transitions. While these climatic irregularities may appear abnormal, they are in fact natural manifestations of Yin-Yang transformation. Your Majesty governs in harmony with celestial timings, nurturing the people with benevolent virtue while attending to myriad state affairs. Though recent climatic anomalies have temporarily affected the imperial health, divine blessings and ancestral temple miracles have now restored the imperial constitution through heavenly favor—ensuring the continuation of Yao's golden age and King Wen's enduring longevity.

Since the third lunar month, this humble servant has been afflicted by illness, unable to join fellow officials in celebrating Your Majesty's recovery with ceremonial court dances, leaving me both overjoyed yet deeply remorseful. Upon receiving the imperial edict bearing Your Majesty's personal commendation—this celestial favor from the heavenly palace—I am overwhelmed with awe. Though born in rural obscurity, I now stand among court officials, daily offering incense for the imperial destiny while longing to serve at the phoenix palace morning and night. My recent absence from court due to illness coincided with news of Your Majesty's fatigue from state affairs, making the swift recovery doubly joyous. While submitting a congratulatory memorial was my ministerial duty, the unexpected honor of receiving a purple-sealed edict left me burning incense in reverent gratitude for this extraordinary imperial grace.

Furthermore, the sacred decree notes that on the 21st of last month, I assembled all Daoist practitioners at our institute to conduct the Lingbao Disaster-Dispelling Scripture Recitation Ceremony at the Three Pure Ones altar for Your Majesty's benefit, for which the Inner Treasury has bestowed twenty strings of cash (approximately twenty thousand coins). Such imperial favor and treasury gifts overwhelm me with gratitude. As a leader of the Daoist community, daily incense offerings and spiritual practice are my fundamental duties—yet Your Majesty's generous rewards shall forever be engraved in my heart.

This passage is a congratulatory memorial presented by the eminent Daoist official Du Guangting (Daoist name Guangcheng) to the emperor, containing praise for the emperor's ascension and virtuous governance. Here is the modern interpretation:

The monetary gifts bestowed by the emperor have been received with proper ceremonial kneeling, and these funds have been distributed among all the Daoist priests in the temple. Both I and all the fellow priests are profoundly grateful for the imperial grace, filled with both reverence and excitement.

In the memorial congratulating the new emperor's ascension, it states: We have learned of Your Majesty's succession to the throne, akin to how King Cheng of Zhou perpetuated virtue for millennia and Emperor Shun inherited the traditions of wise rulers. This is a grand occasion that aligns with the Mandate of Heaven and resonates with the people's hearts. Your Majesty's benevolence rivals that of King Tang of Shang, while your governance resembles that of the Great Yu. Your virtue harmonizes with the movements of the five planets, and your vital energy subtly corresponds with the patterns of heaven and earth. Now that you have inherited your ancestors' legacy, revitalizing the state, you will surely achieve a golden age of national unity and border stability. Though I reside within the Daoist order, my heart burns with loyalty to the court. Regrettably unable to offer congratulations in person, I can only gaze toward the palace from afar to express my devotion.

In the memorial extolling the emperor's virtuous governance, it states: Today Your Majesty has issued benevolent decrees from the imperial hall. Your sagely virtue resembles how Heaven nurtures all things according to the seasons, following natural laws to sustain living beings. Your grace extends throughout the Nine Provinces, with kindness reaching all nations, bringing joy to every subject. Residing at the center of the world, Your Majesty upholds frugality as virtue (the "untrimmed thatch" reference signifies simple dwelling), maintaining mirror-like clarity of mind. Consequently, even distant regions beyond Yanmen Pass and the remote lands of Gyerim (ancient name for Korea) come to pay tribute. Now in this era of peace and prosperity, you have further promulgated moral teachings, comforting the people in accordance with the seasons. Through implementing the "Three Acts of Clemency" (ancient policies pardoning the elderly/young, accidental offenders, and special cases), you have granted new life to exiles and prisoners.

The text repeatedly employs distinctive Daoist expressions of humility: "screen-camp" describes a state of reverential awe; "turtle prostration" (kowtowing like a turtle) and "wild duck haste" (approaching swiftly like waterfowl) serve as metaphors illustrating the subject's reverence for the sovereign. These memorials reflect the close relationship between Tang Dynasty Daoism and imperial authority, showing how Daoist priests participated in state rituals through composing such documents.

(Here are the vernacular translations of two memorials from the "Guangcheng Ji")

The first is a memorial of gratitude for being excused from ceremonial attendance due to illness:

Afflicted by persistent illness, I am unable to perform the customary celebratory dance before the jade steps, filled with overwhelming emotion and trepidation. Today, as Your Majesty ascends the throne to proclaim benevolent decrees, they spread like spring thunder and nourishing rain across the land, bathing the Nine Provinces in grace and bringing peace to all living things. From the people of the Central Plains to the border tribes, who would not rejoice? Your Majesty inherits the sagely tradition, upholding the Mandate of Heaven to govern the realm—your filial piety rivals Emperor Hui of Han, your prudence matches the Zhou kings' succession. With civil virtue you pacify distant lands, with martial might you secure the frontiers, following the Dao of Heaven to enlighten the masses, spreading benevolent De (Virtue) throughout the four directions. Now as Your Majesty solemnly bestows grace from the throne, bringing stability to the common people, your virtuous governance transforms like spring winds and seasonal rains. You show compassion for the toils of border garrisons, remit long-overdue taxes, allow exiles to return home, and grant amnesty to prisoners. Such magnanimous policies make joyous cheers resound across the realm, their jubilance piercing the clouds. With unified standards across the land, the empire will surely become one; with flourishing national fortune, it shall endure for millennia. Though aged and ill, I still rejoice to witness this enlightened era—only regretting my inability to personally attend the court celebrations. I can but gaze at the palace gates in gratitude, overwhelmed to the point of trembling.

The second is a memorial thanking the emperor for his rescript:

I have received the gracious decree—the congratulatory memorial I submitted on the second day of this month regarding Your Majesty's ascension has been honored with vermilion annotations of praise. This favor descending from the ninefold heavens blesses our Daoist community; the five-colored edict radiates splendor from the celestial palace, its nine-rayed sacred light illuminating our monastic abode. Overcome with astonished delight, I find myself at a loss even in performing proper obeisance. Your Majesty, born under the auspicious Northern Dipper, inherits the sacred lineage to revitalize the cosmos—your De (Virtue) surpasses ancient sage-kings as you govern with the ways of Yao and Shun. Grace extends to the four quarters, the people's cheers shake the wilderness, their joy condensing in the air like a ceremonial canopy. While hundreds of millions across all ethnicities admire your sagely brilliance, I—aged and infirm—cannot personally dance in celebration at the dragon court, and can only convey loyalty through this distant memorial. Never did I expect to receive such extraordinary commendation—the celestial rescript precious as auspicious dew—this honor leaves me awestruck with reverence.

These are several Daoist memorial petitions expressing officials' condolences and sympathy to the emperor. The first document describes how an official, upon receiving the emperor's rescript, burns incense and kneels in reverence to acknowledge the imperial grace. He mentions being afflicted by illness and thus unable to personally convey his condolences, resorting instead to submitting this memorial to express his grief.

The second petition concerns the completion of the emperor's mourning period (release from mourning attire). The official reflects how time flies—the late emperor's passing seems like yesterday, yet now the mourning period has concluded. His Majesty remains deeply sorrowful, while subjects throughout the realm have fulfilled their mourning rites. Due to old age and illness, the official cannot attend court in person and must submit this memorial to convey his sympathy.

The third memorial addresses the posthumous temple name honoring the late emperor. The official extols the late emperor's virtues, stating that he responded to Heaven's mandate, surpassing Emperor Gaozu of Han in achievement and King Wen of Zhou in benevolence. Now that the late emperor is to be granted an honorific title, all subjects mourn profoundly. His Majesty's filial devotion knows no bounds, and the ceremonial conferral only deepens his sorrow.

The fourth petition relates to the opening of the late emperor's tomb (unsealing the burial chamber). The official describes how all officials grieve and the imperial consorts wail in mourning. His Majesty, overwhelmed with sorrow, is further pained upon facing the late emperor's relics. The official, hindered by illness, cannot attend in person and submits this memorial to express his grief.

The final document is a memorial following the completion of the ritual enshrinement of the late emperor's spirit tablet in the ancestral temple. The official bows and reports that the ceremonial rites for enshrining the spirit tablet of His Late Majesty have been duly fulfilled.

This passage is excerpted from the Guangcheng Ji (Expansive Perfection Collection), a Daoist text recording several memorials submitted by ministers to the emperor concerning imperial rituals, including sacrificial ceremonies, remembrance of the late emperor, and the new sovereign's assumption of governance.

The first section describes the emperor's adherence to ancient rites by conducting grand sacrificial ceremonies in spring and autumn (known as the seasonal sacrifices of "spring Di and autumn Chang") to manifest filial piety and commemorate divine achievements. This rigorous sacrificial system ensures the eternal solemnity of the imperial ancestral temple, with all subjects across the realm sharing the same reverence and mourning.

The second memorial concerns the naming of the late emperor's mausoleum. The ministers extol the late emperor (referred to as the "Great Departed Emperor") whose virtue shone like the sun and moon, establishing the dynasty's foundation and spreading benevolence to unify the realm. The chosen mausoleum name perfectly reflects his sacred virtue. As the new emperor inherits the throne, he honors his predecessor's legacy through solemn ceremonies to comfort the departed spirit, evoking profound grief among all officials.

The third memorial details the funeral procession. As the late emperor's coffin departed, heaven and earth seemed to mourn—the sun and moon dimmed, and all people shared in the sorrow. The new emperor, overwhelmed by filial grief, wept bitterly. The fading sound of the funeral dirge as the procession receded moved all present to choked sobs.

The final memorial celebrates the new emperor's accession. It meticulously records the splendid scene of his first court audience in the Hall of Luminous Virtue: ceremonial regalia arrayed in magnificence, officials standing in perfect order. The ministers praise the new sovereign as a celestial being descended to earth, wielding the jade dipper (symbol of authority) and holding the jade balance (an astronomical instrument representing governance), destined to rule the realm with sagely virtue. Now that the entire world basks in imperial grace, though physically distant, the ministers rejoice at witnessing this era of peace, regretting only their inability to personally attend the court celebrations.

(Note: "Great Departed Emperor" refers to a recently deceased emperor before receiving a posthumous title. "Spring Di and autumn Chang" denote the major seasonal sacrifices in ancient imperial worship. The "jade dipper" and "jade balance" are ritual objects symbolizing imperial authority.)

I (your subject) respectfully submit this memorial: It has come to my attention that the funerary rites for the late emperor have been completed, the sacred halls are forever sealed, and the immortal remains of our departed sovereign now rest eternally within. All people under heaven mourn with profound grief. His Majesty the Emperor's remembrance of the late ruler knows no bounds—facing the imperial mausoleum, his sorrow is immeasurable. Though the late emperor's robes and headdress remain with us, his immortal chariot has departed far beyond our reach. As we recall his brilliant majesty, words fail to express our mourning. Due to my advanced age and failing health, I cannot personally attend court to express these sorrows, yet my heart grieves most bitterly. I therefore submit this memorial with utmost reverence.

Regarding the request to abstain from attending the mausoleum rites: I have heard His Majesty the Emperor, overcome by extreme grief, wishes to personally visit the imperial tomb to pay respects. Yet this intention has caused universal consternation—all who hear of it are filled with apprehension. I maintain that imperial filial piety should emulate the Dao of Heaven and accord with human sentiment, following ritual propriety to bring peace to both the people and the ancestral temples. Never has it been recorded that an emperor should mourn excessively like common men (such as the exemplary filial sons Zeng Shen or Min Sun), personally exhausting himself through arduous travel to perform sacrifices. I humbly beseech Your Majesty to examine the ritual standards of successive dynasties and uphold the timeless rites established since antiquity, thereby setting a model for future generations. This would both manifest true filial devotion and soothe the hearts of all under heaven. With the most earnest sincerity, I submit this petition.

(Note: This memorial from Daoist texts embodies the Daoist principle of "following Heaven's patterns while accommodating human needs." Terms like "immortal rest" and "immortal chariot" reflect the Daoist view of death as transcendence. "Zeng and Min" refer to Confucius' disciples Zeng Shen and Min Sun, renowned for their filial piety—here used to contrast imperial and common modes of mourning.)