《廣成集》Vol. 4

The fourth scroll of the Guangcheng Ji records two zhaijiao (purification ritual) texts composed by Du Guangting (a renowned Tang dynasty Daoist priest honored with the purple robe) for Minister Zhang of the Ministry of Revenue and his family.

The first text documents a transmigration ritual (for liberating souls) performed by Minister Zhang on his parents' death anniversary. It mentions: Daoist scriptures like the Sanlu prescribe rituals for redeeming the deceased and aiding the underworld, benefiting both yin and yang realms. Minister Zhang chose to establish a Lingbao Mingzhen altar at the Beidi Courtyard of Yuju Temple in Chengdu, engaging fourteen priests for continuous scripture recitation day and night. Through thrice-daily processions (morning, noon, and evening) and scripture-revolving ceremonies, they petitioned the celestial court, beseeching the Heavenly Venerables' compassion to liberate his parents' souls from the frigid courts of the underworld (hell). May their forms and spirits be purified, ascending to the Dongyang Palace (celestial realm), with karmic obstructions dissolved and grievances resolved, ultimately attaining immortal registry. Minister Zhang vowed to diligently practice Daoist methods in gratitude for divine grace.

The second text describes a grand Huanglu Zhai (major soul-redemption ritual) conducted for Lady Zhang, the State Dowager, at her residence. It expounds: The profound methods of Daoism can save the world and deliver people, with its scriptures transmitted from antiquity to present. Though the Zhang family enjoys imperial favor and maintains reverent devotion, they fear unresolved sins from past lives and accumulated present-life transgressions might be recorded in the underworld's ledgers. This year coinciding with the inauspicious alignment of the Tianfu star (maleficent star) over the Wood-Tomb position (unfortunate astrological configuration) and the reign of dark luminaries (baleful stars), they specially organized this ritual to dispel calamities. By offering authentic scriptures and performing liturgy according to proper keyi (ritual protocols), they seek to dissolve misfortunes and secure divine protection for the clan.

This Zhaijiao liturgy text (a Daoist ritual document for blessings) records Du Guangting's prayers during the Huanglu Zhai (a grand purification ritual for redeeming the deceased and dispelling misfortunes) performed for the imperial family. The text mentions ominous celestial signs with Mars (the "Fire Star" in Chinese astrology) positioned over the personal astrological palace (a configuration foreboding calamity), coupled with excessive Metal Qi and deficient Wood Qi in the Five Phases system, collectively portending impending misfortune.

With utmost devotion, the author prepares the ritual space: a jade-adorned altar (Yaotan) is solemnly arranged following the procedures prescribed in the sacred scriptures (Qiongdian). At midnight, orchid-scented candles are lit while sandalwood and fragrant herbs burn as offerings. Sincere confessions are made to the deities of the Three Realms (heaven, earth, and water realms), beseeching the compassion of Lord Lao (Taishang Laojun) and various immortals. The ritual aims to achieve four key objectives:

First, to petition the celestial and underworld bureaucracies (Daoist conception of fate-governing divine institutions) to erase records of transgressions from the Registers of Life and Death, resolve karmic debts, and extend one's lifespan and blessings. Second, to redeem nine generations of ancestors (including seven paternal generations) from the underworld, guiding them to auspicious rebirth. Third, that all beings trapped in the Three Evil Paths and Six Realms (Buddhist concepts of negative rebirth cycles) may attain liberation through repentance. Fourth, to pacify deities across the yin-yang divide and quell malignant forces causing disasters.

The liturgy concludes with imperial blessings: may the dynasty's mandate surpass the Zhou's eight-century reign and the Han's four-century rule, achieving universal unification. Notably, this Huanglu Zhai was commissioned by imperial decree for ancestral temples and state altars, presided over by a high-ranking Chamberlain (Shizhong).

The author expounds core Daoist philosophy: The Dao operates through Wuwei (non-action), generating the primordial Yin-Yang energies (differentiated from Yuanjing), which manifest as the Five Phases and celestial bodies. Heaven and earth follow natural rhythms—the waxing and waning of Yin-Yang determines fortune's tides. Even celestial bodies have phases of fullness and decline; how much more do mortal destinies, governed by the Three Fates (heavenly, earthly, and human determinants), require sincere cultivation to transform predetermined outcomes.

This passage is a Huanglu Zhaici (a ritual document for dispelling calamities and seeking blessings) from the Daoist text Guangcheng Ji. It records the sincere prayer of official Shangguan Zirong, confessing his transgressions and seeking divine protection.

I deeply recognize that while holding a position of great responsibility, I have failed in my duty to uphold justice for all. Though graced with the imperial favor to serve as a general and minister, I constantly fear my words and actions may overstep propriety, or that errors may have occurred in official judgments, rewards, punishments, and decisions. Perhaps karmic debts accumulated across lifetimes remain unresolved—all these require purification through sincere repentance.

This year, my annual fortune encounters an inauspicious astrological position (the "tomb" configuration), compounded by the influence of Mars. Though protected by the auspicious Huagai star, I still fear potential punitive afflictions. My family member Xu Shi's fortune also shows signs of misfortune and stagnation, with weak Metal and Fire Qi in both major and minor cycles, possibly affected by the malefic Ketu star and Tianfu star. Therefore, I prepare ritual offerings with utmost sincerity, establishing a Huanglu ritual arena (a ceremony to transcend wandering souls) following the standards of the Mystic Capital (a Daoist celestial realm).

For two days across six shichen (ancient timekeeping units dividing day and night into twelve periods), I burn incense and offer flowers, sincerely summoning the true sages of heaven and earth. With concentrated spirit, I beseech the deities' compassion—to pardon past transgressions and dispel future calamities. May the stars' movements cease bringing danger, may the Five Phases (Metal, Wood, Water, Fire, Earth) in my destiny no longer conflict, may grievances dissolve and debts clear, may descendants flourish, and blessings and longevity endure. May nine generations of ancestors receive blessings in the netherworld, may household members enjoy health, and may the dragon spirits (guardian deities) remain peaceful.

Furthermore, I pray for the Emperor's boundless longevity and a world as peaceful as the golden ages of Yao and Shun, with abundant harvests and harmonious climates. I vow to repay our sagely ruler's grace with loyalty and filial devotion, and to reciprocate the deities' protection through diligent spiritual practice.

This final section presents Shangguan Zirong's aspirations during the Huanglu Zhai (a Daoist purification ritual for dispelling disasters and saving souls): May the profound workings of the Great Dao (Dao) and the omniscient resonance of the Ultimate Truth (Zhen) manifest everywhere. May the deities bestow blessings according to circumstance and extend compassion in response to our devotion—supporting the state in saving the people with grace that reaches all beings, while dispelling misfortunes and showering down blessings.

This scripture is a ritual petition used in Daoist Zhaijiao (purification rituals), consisting of two main sections:

The first section describes how a devotee, fearing inauspicious astrological influences and potential calamities, has reverently established a Huanglu (Yellow Register) altar—a Daoist ceremony for redeeming the deceased and dispelling misfortunes. Through three days of incense offerings and nine prayer sessions (the Daoist division of a day into twelve time periods makes nine sessions an extended devotion), they beseech the high deities of the Three Pure Ones (Sanqing) and celestial pantheon to bestow grace. The petition seeks to eradicate karmic debts accumulated over lifetimes, resolve karmic conflicts with "creditor spirits" (冤亲债主), safeguard family welfare, ensure smooth personal and official affairs, while pledging perpetual loyalty to filial piety and Daoist practice.

The second section traces Daoist origins to the Eastern Han dynasty, when the Mysterious Sovereign of the Primordial (太上老君, Lord Lao) revealed the Southern Palace's precious scriptures and transmitted authentic Fulu (talismans and registers) for universal salvation. Practicing these methods could lead to ascension as an immortal, while applying them could govern nations—quelling disasters, subduing malevolent forces, and harmonizing heaven-earth operations. The petitioner humbly professes limited capability yet unwavering devotion, maintaining daily incense rituals to pray for national wellbeing. Now solemnly establishing this ritual platform, they conduct overnight repentance, lighting orchid lamps to illuminate the Nine Darknesses (the underworld), while sandalwood incense rises to the Three Pure Realms. They earnestly entreat the Three Supreme Sovereigns (Jade, Upper and Grand Purity deities) and the Mysterious Primordial Emperor to respond to this sincerity by bestowing genuine Qi (vital energy) and divine protection.

The text references Zhengyi (Orthodox Unity) Fulu transmission, while "Flying Dragon Tang Descendant" denotes the petitioner's claimed lineage from Tang imperial ancestry. The official title "Puye" (Minister) indicates the supplicant's social status. Collectively, this ceremony embodies the Daoist religious practice of bridging celestial and human realms through Zhaijiao rituals to avert calamities.

This passage records the prayer text from the imperial crown prince’s Zhaijiao (purification ritual) at Mount Qingcheng, as documented in the Daoist scripture Guangcheng Ji. The general meaning is as follows:

Through inner cultivation to maintain peace of body and mind, and outer efforts to dispel calamities and misfortunes, may the name be inscribed in the immortal registers and sins be erased from the underworld. May nine generations of ancestors escape the darkness of the long night and dwell eternally in the blissful Pure Land, with the entire lineage enjoying boundless blessings. May we constantly uphold the sacred Dao (the Way), with life extended in longevity, and both public and private affairs remaining tranquil and harmonious. We pray that the imperial foundation remains steadfast, the nation’s fortune flourishes endlessly, the sacred lifespan grows without limit, enduring as long as heaven and earth. May the emperor’s grace spread to all directions, bringing peace to mountains, rivers, seas, and sacred peaks, all united in propagating the supreme truth of the Dao and implementing the teachings of Wuwei (non-action).

When the crown prince conducted the Zhaijiao ritual at Mount Qingcheng, I (the minister) heard that the fasting precepts established by the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, a revered Daoist deity) could invoke mystical signs, while the teachings of the true scriptures guide the path of cultivation. These must first be inwardly realized and then outwardly manifested through Daoist practice. Above, they enable sincere supplication to heaven, illuminating profound celestial mysteries; below, they express genuine aspirations to seek divine blessings. The emperor, in founding his reign, emulates the Dao of heaven to govern the world, pacifying chaos by inheriting the virtue of Earth (one of the Five Phases in imperial cosmology) and expounding truth in harmony with the movement of Metal (the cyclical phases of cosmic order). Ever vigilant, as if treading on thin ice; diligent day and night, enduring wind and rain. Through years of dedicated governance, bountiful harvests have followed, enriching the state and strengthening its armies, securing the lands of Shu and Han, and controlling the strategic regions of Qian and Wu. With both civil and martial achievements, ethical order is upheld, perfectly just and balanced, laying the foundation for righteous rule. All lands admire this virtuous governance; myriad nations submit to its benevolence. Communication flows unimpeded, and cultural teachings are unified. All this is due to the protection of the Nine Heavens’ divine spirits and the unseen support of the great Dao, ensuring the prosperity of the imperial enterprise and the enduring fortune of the nation.

Recently, due to anomalous celestial movements, astrological observations indicated the need for prayers to avert disasters. Thus, with purified heart and mind, adepts from the Ten Isles (legendary Daoist paradises) were gathered to reverently conduct this pure Zhaijiao, following the liturgical traditions of the Three Caverns (Dongzhen, Dongxuan, Dongshen—the threefold classification of Daoist scriptures). May the Celestial Worthies bear witness and the host of sages manifest their compassion, turning the profound mechanisms of heaven and illuminating the radiance of the Golden Elixir (Jindan). May all calamities be dissolved and auspicious signs fulfilled. May the sacred lifespan extend for millennia, and the emperor’s grace pervade the world. Let blessings and longevity rise like the Five Sacred Peaks; let favor run deeper than the Four Seas—as steadfast as heaven and earth, as luminous as the sun and moon.

This text records the Daoist Golden Register Purification (Jinlu zhai, an advanced Daoist ritual for blessings and disaster relief) conducted by the imperial family for the emperor. The content can be divided into three main sections:

The first part contains the prayer offered by Princess Pukang for the emperor during the Golden Register Purification. It describes the Daoist cosmological view that the universe originated from formless chaos, and after heaven and earth took shape, the sun and moon illuminated all things. Human rulers must emulate the Dao of heaven and earth to govern properly. It praises the current emperor's diligent governance and compassionate care for the people, comparing his achievements to those of ancient sage-kings. The ritual was deliberately scheduled during the Wu month (fifth lunar month) when Yang energy is at its peak, with the sacred altar erected in the Jade Capital (Yu jing, the Daoist celestial realm). The prayers sought the emperor's wisdom to be like the moon's cassia tree and his longevity like the celestial elm, wishing him discernment to recognize loyal officials and obtain virtuous ministers' assistance for enduring national stability.

The second section presents the purification liturgy offered by the crown prince for the emperor's blessings. This elaborates on Daoist cosmology: the boundless Dao gave birth to heaven and earth, with its mysterious workings governing creation. The primordial Qi transformed into the Three Powers (heaven, earth, and humanity), filling the six directions (up, down, and four cardinal points) to nourish all beings. Ancient sage-kings like the Spring Sovereign and Autumn Emperor ruled in accordance with the celestial Dao. As the current emperor inherits the Mandate of Heaven, he should particularly express utmost sincerity to the celestial realm through purification rituals.

The "golden mirror" mentioned symbolizes the ruler's penetrating wisdom in governance, while the "roadside wine vessel" (quzun) metaphorically represents widespread benevolence. These prayers embody the Daoist concept of "heaven-human resonance," believing that sincere purification rituals can commune with deities to safeguard the nation's fortune. The entire text employs abundant Daoist terminology and allusions, demonstrating the imperial family's reverence for Daoism and its role in serving political authority.

This passage is a Qingci (Daoist memorial to Heaven) used in Zhaijiao (purification rituals) ceremonies, primarily praising the emperor's virtues and praying for national prosperity and peace. The general meaning is as follows:

Heaven and Earth operate naturally through Wuwei (non-action), yet govern all things. The emperor emulates the Dao of Heaven, ruling the world with clarity and non-interference. The current Sage Emperor inherits the governance principles of the Yellow Emperor and Laozi, modeling the benevolent virtues of Yao and Shun, diligently attending to state affairs day and night without respite. Consequently, his teachings spread widely across the land, bringing bountiful harvests year after year, with the people living in peace and contentment, harmonious borders, and distant nations paying tribute.

Recently, celestial phenomena have shown ominous signs ("flying rays" refer to inauspicious astronomical events like comets). Though the astrological correspondences do not yet indicate disaster, the emperor has still devoutly erected altars to pray for blessings. We have opened the Golden Register ritual (the highest-grade Daoist Zhaijiao ceremony), sincerely making vows: we pray that Heaven may protect the imperial health to endure like the eternal sun and moon, and the nation's fortune to last as long as Heaven and Earth. May calamities cease forever, auspicious signs appear constantly, the calendar remain orderly, and wars never arise, so that governance may surpass even the golden ages of the Three Sovereigns and Five Emperors.

As the crown prince ("reserved palace" referring to the heir apparent), I express these earnest prayers with reverence for the immortal realms. Through the Golden Register ceremony held during the Zhongyuan Festival (one of Daoism's Three Origins festivals), we beseech the compassion of the Supreme Dao (the fundamental truth of Daoism). Though profoundly mysterious and unfathomable, the Dao generated all things from primordial chaos, containing light since the beginning of Taiji (Supreme Ultimate). From the most primal "One Qi" emerged the Three Pure Ones' energies, creating Heaven, Earth, and all beings. Ancient sage-kings like Fu Xi drawing the trigrams and the Yellow Emperor governing effortlessly all established their legacies by following the Great Dao.

The current emperor continues the bloodline of the Xuanyuan Yellow Emperor, upholding King Wen of Zhou's virtuous example, ascending the throne by Heaven's mandate. Governing with proper dignity, emulating the pure virtues of Tang Yao and Yu Shun, he nurtures a vision of universal harmony, bringing peace to the people across the nine regions. Now crops flourish year after year, with harmony between the Central Plains and border peoples. The crown prince embodies bright virtue, and distant tribes all come to pledge allegiance.

This passage is a zhaijiao (purification ritual) liturgy from Du Guangting's Guangcheng Ji, describing a blessing ceremony conducted for the emperor. The general meaning is as follows:

During the auspicious occasion of the Daoist Three Primes Festival (Shangyuan, Zhongyuan, and Xiayuan), devotees should observe purification with sincere reverence to collectively pray for blessings and longevity for the sovereign and parents. A sacred altar is arranged for solemn rituals conducted according to the Golden Register (Jinlu), an important Daoist scripture. The nine-light lotus lamps are lit to illuminate the underworld, while sandalwood incense rises to the celestial realms. The liturgy beseeches the Three Pure Ones (Sanqing) to descend with blessings and the myriad deities to bestow mercy, ensuring the nation's prosperity and the eternal stability of the imperial domain.

It prays for the emperor's longevity to match heaven and earth, and his wisdom to shine like the sun and moon. May his civil virtue and martial prowess pacify all directions, and the imperial lineage endure for generations. May the crown prince preserve his youth to continue the great legacy, and the empress and consorts maintain their virtue to assist governance. May peace reign both within and beyond the court, with all calamities dispelled. Through repentance rituals, past transgressions are cleansed, and misfortunes in fate are resolved.

The liturgy also offers liberation for ancestral spirits across generations, that they may enjoy blessings in the Three Pure Ones' celestial paradise. It prays for celestial phenomena to normalize, with ominous signs like comets eliminated, ensuring enduring blessings for regions like Liangzhou and Yizhou. May the harvests be abundant, wars cease, and locusts, floods, droughts, and epidemics spare the people. May the underworld be tranquil, all beings flourish, and the world embrace benevolence.

Finally, special liberation rites are performed for fallen soldiers, freeing them from underworld suffering and granting them spiritual liberation. For those without descendants to honor them, the Nine Palaces Talismanic Mandates (Jiugong Fuming) and the Three Registers' Grace (Sanlu Endian) provide deliverance. May all beings attain the Dao and ascend to perfection.

The conclusion clarifies that this zhaijiao liturgy was composed by the emperor in gratitude for auspicious signs, noting that enlightened rulers throughout history have governed by the Great Dao (Da Dao), treated the people with compassion, and delivered all beings through profound virtue (De).

These records preserve two Daoist prayer texts from the Five Dynasties period, reflecting religious ceremonies where Daoists conducted rituals to bless emperors and liberate deceased souls.

The first is a prayer composed by Daoist Huang Qi for the Yellow Register Retreat (Huanglu Zhai), a ritual for the salvation of souls during the Ghost Festival (Zhongyuan Jie). The text mentions that in the seventh month of that year, in Shifang County, Hanzhou (modern Guanghan, Sichuan), commoners discovered a bronze plaque while gathering herbs near the Immortal Dwelling Temple (Xianju Guan). The plaque bore sixty inscribed characters recording the "Laozi’s Prophecy of Heavenly Revelation" (Laozi Tongtian Ji), which named several rulers. The Daoist interpreted this as an auspicious sign bestowed by Heaven. Following the nine grades of Daoist liturgy (Jiudeng Keyi), he performed the Lingbao ritual (Lingbao Fashi), praying for national prosperity, seasonal harmony, and boundless blessings for all people under Heaven.

The second prayer was composed by Huang Qi for the Yellow Register Retreat held for his two deceased sons. The Ghost Festival, one of the Three Primordial Festivals (Sanyuan Jie) in Daoism, was considered a day when celestial blessings descended and souls could be liberated. The text describes invoking the radiance of sacred lamps to connect with the Three Lights (sun, moon, and stars) above and illuminate the underworld below. Through the Threefold Morning Repentance (Sanshi Chaohan)—a ritual of confession performed at dawn, noon, and dusk—sins were absolved. Offerings such as fragrant oil were prepared to beseech the underworld to release souls from suffering through the lotus light of the sacred lamps. The prayer sought ascension for ancestors of nine generations, blessings for living kin, the dispelling of future calamities, and peace for the household.

Both prayers exemplify Daoism’s religious function of blessing the living and liberating the dead through ritual (Zhaijiao), as well as its faith in the "Supreme Dao" (Zhi Dao) and the "Celestial Worthy" (Tianzun)—the highest deity—who responds to sincere devotion.

These are three Daoist Yellow Register (Huanglu) purification texts (zhaijiao rituals for the salvation of deceased souls) by Zhao Gao, expressing repentance and prayers to heaven through ritual offerings.

In the Upper Prime (Shangyuan) chapter, the author laments the tragic loss of his two sons, describing himself as haggard and desolate. Fearing their souls remain trapped in the underworld, he seeks to aid their liberation through incense offerings and ritual purification, contributing their former garments to the ceremony. The text depicts an autumn night ritual scene: cool breezes carry the sound of ritual chimes through mountain valleys, while moonlight congeals upon the altar, illuminating his sons' path homeward. He prays that through the merit of these rites, their souls may transcend the underworld—refining their spirits in the Vermilion Palace (the Daoist celestial palace of the south) and reviving their vitality in the Crimson Mansion (referring to either the heart or upper Dantian energy center). Ultimately, he wishes them to wander freely in the pure Daoist realms, eternally in the company of immortals (xianzhen). He also prays for future reunions with loved ones through auspicious karmic connections.

The Middle Prime (Zhongyuan) chapter, composed during the seventh lunar month (coinciding with the Daoist Zhongyuan Festival), shows the author humbly acknowledging his own dullness despite receiving divine grace. Worried that inauspicious astrological influences may bring calamity, he establishes a Yellow Register ritual arena to confess transgressions. He implores deities to secretly bestow blessings that dispel misfortune, prolong life, safeguard living family members, and extend these salvific benefits to deceased ancestors. The text notes the celestial transition from summer to autumn (mentioning the "Yize" musical pitch associated with early autumn), viewing this as an opportune moment for repentance and moral transformation.

The Lower Prime (Xiayuan) chapter, written in the tenth lunar month (during the Daoist Xiayuan Festival), expresses gratitude for ancestral virtue that secured his official success, yet anxieties about the potential disasters arising from weighty responsibilities. Concerned that his natal star (ancient Chinese astrology held that each person's birth corresponded to a celestial body) might bring misfortune, he conducts incense offerings at the Yellow Register altar, seeking divine pardon for transgressions and deliverance from calamities for nine generations of ancestors (jiuxuan). He concludes by vowing perpetual devotion to Daoism in repayment of divine favor.

All three texts exemplify the Daoist concept of "inherited burden" (chengfu)—where ancestral virtue or misdeeds affect descendants—and demonstrate how zhaijiao rituals mediate between heaven and earth to aid both living and dead. Terms like "cinnabar registers" (danlu) and "mystic platforms" (xuantai) refer to sacred Daoist documents and spiritual cultivation realms respectively.

This passage contains three liturgical prayers from Daoist Zhaijiao (purification rituals), corresponding to the three major fasting periods of Shangyuan (Upper Primordial), Zhongyuan (Middle Primordial), and Xiayuan (Lower Primordial). The author Du Guangting (Daoist name Guangcheng) conducted salvation rites for his deceased mother Lady Li, seeking divine protection.

The Shangyuan section states: The supreme Dao (the highest truth of Daoism) teaches all beings through scriptures, while the Celestial Worthy's (the highest deity in Daoism) grace extends across both Yin and Yang realms. Choosing the memorial day of his mother on the 26th day of the first lunar month, he held the Shangyuan fasting ceremony at the altar of Yuju Zhi (one of the twenty-four Daoist administrative districts), offering incense. He prayed that his deceased mother might cultivate at the Vermilion Mound Cinnabar Terrace (a sacred site for refining departed souls in Daoism), comprehend the profound principle of serene Wuwei (non-action), and ultimately attain the immortal realm of eternal life.

The Zhongyuan section mentions: Both the Yellow Register Fast (a ritual for saving departed souls) and the scriptures of Master Ziyang record that through cinnabar writings and jade tablets, beings in the underworld can be delivered. Seizing the Zhongyuan Festival at Yuju Zhi, he established an altar hoping the merit from these rites would elevate his mother beyond the underworld to ascend to the immortal realm, attaining eternal joy in the Jasper Radiance celestial paradise (the idealized heavenly palace in Daoism), and realizing the great Dao of Xiyi (the supreme state described in the Daode Jing as "looking at it but not seeing it is called Yi, listening to it but not hearing it is called Xi").

The Xiayuan section describes: As this season falls under the governance of the Black Emperor of Water Virtue (the northern deity among the Five Directional Celestial Emperors), coinciding with the auspicious Xiayuan time for absolution. At the sacred altar of Yuju Zhi, he devoutly prepared the fasting ceremony, inviting all saints to descend. May nine generations of ancestors be liberated from underworld suffering, may the entire family obtain lasting peace, with calamities eliminated and eternal harmony enjoyed.

This scripture records the prayer texts submitted by three officials (Zhou Xiang the Attendant, Grand Master Lu Wei, and another unnamed official) during the Zhaijiao (purification ritual) held on the Shangyuan Festival (one of the Three Primal Festivals in Daoism, celebrated on the 15th day of the first lunar month). All three officials chose to conduct the Huanglu Zhai (ritual for salvation of the deceased) at the Jade Altar of Divine Jurisdiction (an important Daoist ceremonial platform), offering incense and prayers throughout nine daily periods during three days of purification to seek divine blessings.

Zhou Xiang's prayer text mentions that the Shangyuan Festival is when all directions offer prayers and the sages disseminate their grace. Through the Zhaijiao ritual, he sought salvation for his nine generations of ancestors and protection for all relatives, wishing to eliminate future calamities, resolve past grievances, obtain absolution for sins, recover from illness, prolong life, and dispel ominous disasters.

Grand Master Lu Wei's prayer emphasizes his lifelong devotion to the Daoist path of purity and tranquility. By participating in the Shangyuan Festival assembly and making offerings of incense and candles, he prayed for the elimination of disasters, purification of karmic obstacles, recovery from illness, and longevity. He wished these meritorious deeds to benefit both the living and the deceased, bringing blessings to his entire family.

The third official's prayer text notes that the Shangyuan Festival is an auspicious time for evaluating the virtues and faults of all beings. He conducted the Huanglu Zhai ritual at the Jade Altar of Divine Jurisdiction in Jindu (possibly referring to Chengdu), following the protocols established in the Mystic Metropolis (a Daoist celestial realm). He earnestly requested the sages' compassion to bestow auspicious blessings upon both the living and the deceased.

These prayer texts collectively embody the Daoist tradition of using Zhaijiao rituals to dispel misfortunes for the living and offer salvation for the deceased, reflecting the Daoist soteriological concepts of "original absolution of sins" and "universal salvation for both living and dead." All three officials expressed their devout commitment to spiritual practice and gratitude for divine grace.

This scripture contains three Daoist prayer texts used in Zhaijiao (Daoist purification rituals), corresponding to the Zhongyuan and Xiayuan Festival ceremonies. The main content consists of reverent supplications where Daoist priests, on behalf of devotees, confess transgressions and seek divine blessings for dispelling misfortunes and prolonging life.

The Zhongyuan Festival (15th day of the 7th lunar month) passage states: As the four seasons cycle endlessly, we've reached the period when the Three Officials of Heaven, Earth and Water (Daoist deities governing these realms) examine humanity's virtues and faults. I've consistently upheld Daoist precepts, practicing devoutly at every major ritual assembly. Now at the Jade Altar (an important Daoist ceremonial platform) during the Chaoyuan ritual, I specially prepare incense and candles for this Zhaijiao. I beseech Heaven to bestow abundant grace—to heal my illnesses, increase my blessings and longevity, while simultaneously liberating ancestral souls and showering blessings upon my family. With this sincere crimson heart, I yearn to be worthy of celestial benevolence.

The Xiayuan Festival (15th day of the 10th lunar month) passage explains: Now as Water's Virtue (the elemental property in the Five Phases) governs the season, when winter's chill prompts all things to withdraw, it's also when celestial deities assess mortal conduct. This is the time to concentrate on cultivating profound Daoist methods, confessing faults while seeking blessings. During this grand ceremony at the Jade Altar, I prepare incense, candles and offerings, worshiping devoutly through three days and nine periods (indicating extended devotion). May divine protection be granted—liberating ancestors from the underworld, delivering salvation for both living and deceased, while dissolving calamities and karmic debts. I pray for recovery from illness and extended lifespan, vowing eternal devotion to never betray the deities' grace.

The mentioned "Jade Altar" represents a significant Daoist ceremonial site, while the "Three Primes" refer to the Heaven Official, Earth Official and Water Official deities who examine human morality during the Shangyuan (15th of 1st month), Zhongyuan and Xiayuan festivals respectively. These rituals embody the Daoist practice of accumulating merit through Zhaijiao repentance ceremonies.