《廣成集》Vol. 5

Du Guangting (a renowned Tang dynasty Daoist master with the religious name Guangcheng Xiansheng), while serving as an offering priest at the Taiqing Palace in the capital, composed this prayer text for the imperial Yellow Register Retreat (Huanglu Zhai) – a major Daoist purification ritual (Zhaijiao) for redeeming the deceased and dispelling calamities.

The text begins by expounding core Daoist principles: The Great Dao (Da Dao) originates from emptiness, yet governs the growth and transformation of all things. Daoist virtue (De) transcends worldly concepts of benevolence and righteousness, embodying a more universal compassion. This teaching has endured through the ages and spread across the land, which is why the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor) governed through the Dao, while the Five Emperors (Shaohao, Zhuanxu, Diku, Yao, and Shun) maintained the celestial order through virtue. Following the Dao brings health, longevity, and social harmony, while its neglect leads to national turmoil and moral decline.

The text then praises the imperial court for emulating ancient sage-kings and upholding the teachings of Laozi (referred to as Xuanyuan), governing through Dao and virtue. Through enlightened leadership, the dynasty has pacified unrest, restored imperial glory, and stabilized society through sagely culture. The author acknowledges profound imperial grace despite his modest contributions, hence conducting this ritual with pure devotion to repay the emperor and ancestors.

This ceremony coincides with the Shangyuan Festival (15th day of the first lunar month, when the Celestial Official bestows blessings), during the Wood Phase (Spring) reign. It marks the Celestial Official's annual audit of human virtue and vice, and an auspicious period for spiritual cultivation. Participants have prepared ritual implements and offerings, erected an elaborate altar, and lit lotus lanterns with orchid incense, hoping this radiance will reach the heavens to invite divine presence, witness their sincerity, and bestow abundant blessings.

Petitions include: eternal stability for the imperial house and peace along the borders; seasonal harmony and abundant harvests; prosperous livelihoods and universal harmony; elimination of calamities and manifestation of auspicious signs. For ritual participants: redemption of seven generations of ancestors, family blessings, and removal of the Three Calamities (war, plague, and famine); repentance for present and past transgressions including accidental harm to life, extravagance, and other offenses against the divine – seeking karmic purification through this retreat. Finally, personal petitions for longevity, official success, and deliverance from adversities.

This scripture passage describes the merit dedication (功德回向) of a Daoist Yellow Register Purification Ritual (黄箓斋醮 Zhaijiao), a ceremony for the salvation of deceased souls. It first explains how such rituals can resolve karmic grievances, enabling those who devoutly serve the deities and diligently fulfill worldly duties to transcend the cycle of rebirth. Even neglected souls without ancestral worship, left adrift in the underworld, may be reborn in pure lands through this ritual, escaping perpetual suffering.

The text then mentions how dragon deities and the spiritual guardians (灵官 Lingguan) of temples from the five directions receive blessings from the Mystic Metropolis (玄都 Xuandu, a Daoist celestial realm) through this grand Yellow Register ceremony. Prayers are offered for harmonious weather, regional peace, the prevention of plagues and wars, so all living beings may receive divine grace. The talismanic mandate of the Nine Dragons (九龙符命) and the radiant power of the Three Treasures (三宝 - Dao, Scriptures, and Master) illuminate all beings, granting them sacred strength to ascend together on the True Path.

The latter section comprises hymns of praise to Lord Lao (太上老君 Taishang Laojun, the supreme Daoist deity). It states that the Great Dao (大道), though formless in its primordial state (无极 Wuji), gives birth to all things, extending blessings across both yin and yang realms. The author describes crafting a sacred statue of Lord Lao in the Jade Bureau Grotto-Heaven (玉局洞天), portraying his majestic countenance surrounded by attendants as if descending from the celestial realms. Through scripture recitation, lamp lighting, and incense offerings, devout prayers are conveyed to heaven.

Finally, supplications are made to the Three Pure Ones (三清 Sanqing - Jade, Upper, and Grand Purity) for compassion: to bless the nation's prosperity, aligning governance with the Dao's natural harmony. The ritual seeks salvation for ancestors across nine generations (九玄) and parents from seven past lives (七祖), liberating them from darkness to ascend to heaven. May all sentient beings receive blessings, the author's karmic obstacles be dissolved, and the profound mysteries of the Great Dao be attained - with vows to cultivate diligently in gratitude for divine grace.

The mentioned "Bright Truth Purification" (明真斋) is a key ritual of the Lingbao (灵宝) tradition for soul salvation, while "Yellow Register" (黄箓) ceremonies represent core Daoist funerary practices. These rituals embody Daoism's religious ethos of delivering beings from suffering and benefiting the world.

This passage from the Guangcheng Ji records the prayer texts used during a Yellow Register Retreat (Huanglu Zhai, a Daoist salvation ritual for deceased souls) held at Zhaoxian Temple in Wenjiang County. The text first extols how the supreme truth of Daoism transcends primordial chaos, and how the teachings established by the Celestial Worthy (Tianzun, the highest Daoist deity) illuminated the world countless kalpas ago. Immortals and perfected beings (Xianzhen) throughout history have taught according to beings' capacities—from state affairs to the salvation of underworld beings—all relying on divine protection.

The officiants, though claiming to have received Daoist transmission early under sagely circumstances, confess they remain bound by worldly attachments. Following Laozi's "teachings unifying Daoism and Confucianism," they practice frugality and self-discipline, never forgetting heaven and earth's nurturing grace. With a sage ruler enthroned, virtuous ministers assisting, wars ceased, and harvests abundant—coinciding with the auspicious "Nine Wells Birth Month" and the propitious appearance of the Three Terraces stars—they decided to conduct this Yellow Register Retreat to repay divine favors.

Preparations were made with utmost sincerity: restoring divine statues, arranging the altar according to secret liturgical protocols, lighting lamps and incense, while confessing faults and making vows to deities of the ten directions. They beseech the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Great Pure) to witness their devotion, inviting myriad deities to bestow blessings—preserving the nation stable as heaven and earth, and prolonging the emperor's life like the sun and moon. May auspicious stars shine perpetually over the land, and wise strategies eternally protect cities, ensuring peace across regions, immunity from plagues, and absence of war.

Simultaneously, they seek salvation for ancestral spirits, protection for relatives, and removal of karmic obstacles. They pray for agricultural abundance, deliverance for all underworld beings, and harmonious weather under dragon deities' pacification. Through the merit of this Yellow Register Retreat and the Nine Dragon Talismanic Mandate of Lord Lao (Taishang Laojun), may all beings across the vast land advance in Dao-fruits and ascend immortal ranks. May wandering souls avoid becoming plague demons, instead attaining favorable rebirths. Finally, they invoke the Dao's power to eternally safeguard auspiciousness.

Another Yellow Register prayer text from Xipu, submitted by Liu Yin, Fei Shun, and others, emphasizes Daoism's foundation in purity and tranquility, with profound mystery as its function—benefiting both nation and family while perpetuating the ancient Daoist lineage. It states that the Dao's teachings originated before the Heavenly Emperor's time, and now, under the sage emperor's reign, its methods should be further propagated.

This scripture is a prayer text used in Daoist Zhaijiao (purification rituals), primarily consisting of two parts:

The first section contains blessings offered by officials for the nation and imperial family. The text speaks of promoting moral teachings through De (Virtue), emulating the benevolence of legendary rulers Yao and Shun, and the wisdom of Houji and Gaoyao to bring peace to the world. Through establishing altars and preparing ritual offerings of incense and candles in Zhaijiao ceremonies, devotees express piety toward the Sanqing (Three Pure Ones, the highest Daoist deities) and the Nine Celestial Realms, seeking divine protection. The prayer wishes for imperial authority to be as enduring as the sun, moon, and stars; for territorial unity, agricultural abundance, cessation of warfare, and immunity from epidemics. It also includes rites for the salvation of departed souls, praying that all living beings may receive blessings.

The second section presents the ritual prayer by Tang Yi, the Flying Dragon Emissary, for the birth of the crown prince. The text extols how the great Dao gives birth to heaven and earth, and how the emperor governs all people. On this auspicious occasion of the prince's birth, a Lingbao (Numinous Treasure) ritual arena—a significant Daoist ceremonial space—was prepared. Sacred instruments like the whale bell and phoenix chime were sounded to carry the vibrations to the Nine Heavens. The prayer seeks eternal stability for the imperial lineage, wishing the prince the nobility of dragons and phoenixes, the steadfastness of mountains and pine trees, and future capacity to assist the ruler in achieving universal harmony.

The text employs characteristic Daoist symbolic language: "double brightness" (重离) refers to the sun and moon, while "eight oceans" (八溟) signifies the seas in all directions. The entire prayer exemplifies the Daoist tradition of conducting imperial blessings, using Zhaijiao rituals to bridge the human and divine realms while praying for national prosperity and people's wellbeing.

This text is a ritual prayer (Zhaijiao) composed by Tang Dynasty Daoist priest Du Guangting for Wang Chengxiu, an official of Xingzhou, who sought blessings and disaster relief for his mother.

The opening states: The teachings of sages spread throughout the world, the Daoist methods of perfected beings (Zhenren) pervade human society, and the virtuous deeds of divine beings universally aid all living things. From ancient times to the present, people have received the boundless grace of Heaven and Earth. In the northern reaches of Fengdu Mountain (the Daoist underworld), malevolent energies are dispelled, while the Southern Dipper Star Lord (the deity governing lifespan) bestows blessings far and wide. Yet only through sincere purity of heart can one resonate with the divine.

The author humbly describes himself as an insignificant man, fortunate to have received the shelter of Daoist teachings and the imperial court’s trust, holding an important position. While governing the region, he must maintain strict military discipline while also comforting the people, often fearing that misjudgment might bring divine retribution. Now, his mother, Lady Dou, has encountered misfortune in her birth year (the Jiazi year), suffering from prolonged illness unrelieved by medicine. This may stem from unresolved karmic debts from past lives or unfavorable celestial alignments weakening her fate. Bound by official duties, the author cannot personally attend to his mother and can only gaze toward his homeland from afar, beseeching the great Dao (Dao) for compassion.

Thus, with utmost devotion, he establishes a Yellow Register Ritual (Huanglu Zhai, a Zhaijiao ceremony for redeeming the deceased and dispelling calamities) in a Daoist temple, prostrating before the deities. He implores the exalted sages to extend his mother’s lifespan, dissolve her misfortunes, harmonize her Qi (vital energy) and blood, and heal her ailments. He prays for the resolution of past-life transgressions, the pacification of karmic debts, and the restoration of his mother’s health. Simultaneously, he wishes that all beings of the Three Paths (hell, hungry ghosts, and animals) and the Six Realms (heavenly beings, humans, asuras, hell-dwellers, hungry ghosts, and animals) may share in the merits of this virtuous act.

In conclusion, he pledges eternal filial devotion to his parents and unwavering loyalty to his sovereign, vowing to repay the divine favor through these commitments. The entire text embodies the Daoist doctrine of "universal salvation" (Jidu Zhongsheng) and the ethical values of "loyalty and filial piety" (Zhongxiao).

These two passages are Daoist ritual texts (zhaijiao) composed by Hu Changshi and Li Xuanjing respectively for the Yellow Register Retreat (Huanglu Zhai), a Daoist rite for the salvation of departed souls.

The first piece is Hu Changshi's prayer for the Yellow Register Retreat. He describes how the Dao's essence is profoundly mysterious, how the supreme truth resides in serene wuwei (non-action), yet miraculously generates all creation. Both ancient deities and mortal beings alike receive the Dao's boundless grace. The Daoist scriptures (golden precepts and cloud-seal jade texts) predate all other teachings and can deliver salvation to all sentient beings. Grateful for receiving the Dao's blessings during this era of peace, he maintains daily practice with incense offerings without negligence. Now conducting the grand Yellow Register Retreat, he follows the liturgy of the Ten Glories and Three Realms (Daoist celestial realms), preparing ritual implements like feathered chimes and frost bells, beseeching the celestial deities' compassion. May his nine generations of ancestors (jiuzu qixuan) attain ascension, may living relatives (liuqin wuzu) receive blessings—liberating the deceased, protecting the living, dissolving calamities and karmic obstructions, extending fortune and longevity, so all under heaven may enjoy lasting peace.

The second text is Li Xuanjing's prayer for his deceased daughter. He recounts how, though serving as an official in the mundane world, his heart always inclined toward Daoist practice. After his daughter married, her husband's death led her to vow ordination—she prepared ritual robes and transcribed scriptures (jinglu), intending formal initiation. Yet due to his official duties requiring travel, she suddenly fell ill and passed away before fulfilling her spiritual aspiration. Now he can only perform this rite, praying for her deliverance and tranquility in the netherworld.

Both texts embody the Daoist doctrine of "delivering departed souls" (jidu wanghun), using zhaijiao rituals to bridge the human and divine realms, benefiting both the deceased and the living. The mentioned Yellow Register Retreat flourished during the Tang Dynasty as a salvation ritual involving scripture recitation, prostrations, and offerings—believed to absolve the dead of karmic burdens and assist their transcendence.

This scripture contains three Daoist zhaijiao (ritual purification) petitions (documents addressed to deities during Daoist ceremonies), which we will now analyze separately:

The first is a memorial for the salvation of He Wenji's deceased daughter. In essence, it humbly requests the Three Pure Ones (Sanqing - Jade Pure, Upper Pure, and Supreme Pure) and various immortal sages to extend their compassionate grace, bestowing special mercy for liberation. May the daughter's spirit return to the true Dao, resolving karmic debts accumulated through lifetimes, absolving sins committed during her earthly existence, and freeing her from the sufferings of the Nine Netherworlds to dwell in auspicious realms (Daoist pure and blessed lands). The scriptures she copied and ritual robes she sewed during her lifetime are now burned before the ritual altar as offerings, beseeching the deities to witness and elevate her soul. The concluding phrase "respectfully submitted" follows the standard format for zhaijiao documents.

The second petition was composed by Imperial Inspector He Wenji for the birthday celebration of the Eastern Court. Beginning with an analogy comparing the ideal ruler-minister relationship to wind following clouds, it explains how this zhaijiao ceremony was performed during the auspicious hour of Gengwu day in the Renchen year (Daoists believe specific temporal cycles possess spiritual potency). The text implores deities to record blessings and longevity in immortal registers using purple brushes and blue cases (ritual writing implements), wishing the recipient mountains of longevity and oceans of prosperity, with flourishing descendants. It concludes with prayers for universal peace and harmonious governance.

The third document is a Mingzhen (Illuminating Truth) zhaijiao memorial conducted by Army Commander Wang Dang for his deceased son Zhaoyin. Though incomplete, its format indicates prayers for the son's salvation from underworld suffering. Such memorials typically recount the deceased's virtuous conduct and plead for divine pardon and ascension.

This passage from the Guangcheng Ji records two Daoist devotees' ritual prayers from a zhaijiao (Daoist sacrificial ceremony). The first documents a general's requiem ceremony for his deceased son Zhaoyin, while the second recounts Wang Chengyan's mingzhen zhai (ritual for liberating the deceased) performed for his late father.

The general describes the tragic scene during his northern campaign when plague struck the troops: soldiers' corpses littered the battlefield, and his young son Zhaoyin succumbed to the disease. With utmost sincerity, he prays to the deities, hoping to liberate the departed souls through Daoist rituals. Following the standards of the Dongxuan Lingbao Jing (Numinous Treasure Scripture of the Cavernous Mystery), he meticulously observes the keyi (liturgy) for the Nine Netherworlds (hell realms) and the protocols of the Jade Repository Mingzhen Zhai. He seeks the power of deities across the Three Realms to deliver seven generations of ancestors from infernal suffering and bless surviving relatives.

The general reflects on his potential misdeeds: inappropriate rewards and punishments in governance, unjust rulings that stirred public grievances. Through this zhaijiao, he seeks repentance. He makes special supplications for his prematurely deceased son Zhaoyin—that the boy may be freed from evil spirits' harassment, his soul liberated from the Southern Cinnabar Flaming Hell (Daoist conception of a scorching hell), ascending to the Cavernous Solar Paradise (luminous sacred realm), ultimately achieving union with the Dao.

In the second prayer, Wang Chengyan mentions how the teachings of the Three Pure Ones (Sanqing—Jade Pure, Upper Pure, and Supreme Pure, the highest Daoist deities) universally deliver sentient beings, illuminating the underworld. The Southern Palace (where postmortem judgment occurs in Daoism) contains halls for refining departed souls, where danjian (registers recording merits and faults) determine souls' levels of transcendence. He prays that through guidance by flying celestial messengers (divine envoys in Daoism), his deceased father may attain liberation.

This passage contains two ritual texts (zhaijiao) from the Daoist Guangcheng Ji, expressing repentance for sins and prayers for divine protection.

The first is a confession text documenting an official's self-reflection. It states: My father was a devoted Daoist during his lifetime, and I myself have received imperial grace to serve in office. Yet in administering affairs, I inevitably made errors of judgment. Moreover, the ancestral graves were damaged during wartime turmoil, and home renovations may have offended the spirits. Therefore, following the Lingbao Kege (an important Daoist scripture), I established this ritual space with incense, lamps, and offerings to sincerely repent. I beseech the Supreme Three Pure Ones (Sanqing, the highest Daoist deities) and all saints of the ten directions to forgive my father's accumulated transgressions across lifetimes - including unintended harm to life, unresolved debts, and karmic consequences affecting descendants. May our ancestors ascend to celestial realms, may their graves rest undisturbed, and may blessings encompass our entire lineage.

The second text records a Crown Prince's "Clear Skies Prayer" ceremony for military commanders. It explains: The profound Dao responds to sincere devotion as echoes answer sound. On the twenty-second day of the sixth lunar month, when the Crown Prince met his generals during rainy season, earnest prayers miraculously brought clear weather - demonstrating the immediacy of divine response. The mentioned "Lingbao zhai" refers to a major Daoist purification ritual for communicating with deities and seeking blessings.

Both texts embody the Daoist concept of "cosmic resonance between heaven and humanity," emphasizing that pious repentance and proper ritual can secure divine favor. Specialized terms like "earth registers" (dijian, underworld records of sins), "celestial thoroughfares" (tianqu, heavenly pathways), and "Azure Radiance" (qinghua, a paradisiacal realm) reflect distinctive Daoist cosmological concepts.

This passage from the Guangcheng Ji documents scenes of ancient emperors and nobility conducting Daoist Zhaijiao (purification rituals) rituals with their accompanying prayers. The emperor held a Huanglu Zhai (a grand ritual for redeeming lost souls and dispelling calamities) to honor Lord Laozi (one of Daoism's highest deities), while Prince Consort Meng of Shu Province also organized a Huanglu ritual at his official residence to avert disasters and transfer merits.

The text describes how, just before the ritual began, the torrential rains suddenly ceased. Verdant mountains reappeared beneath clearing skies as the Wind God Pingyi (legendary deity of winds) gathered the clouds and the Solar Deity Xihe (mythical charioteer of the sun) drove his celestial chariot across the heavens. Then, legions of soldiers stood ready in gleaming armor that shone like stars, prepared to quell rebellion. Through meticulously prepared ritual offerings—lotus lanterns, orchid tassels, solemn ceremonies, and fragrant flowers—the emperor sought to convey his sincerity to the celestial immortals (honored as "Shengzhen" in Daoism), beseeching divine protection.

In his liturgical address, the emperor recounted how since the dawn of creation, Lord Laozi had instructed all beings through teachings of clarity and Wuwei (non-action). Since ascending the throne, his devout veneration of Lord Laozi had brought frequent auspicious signs: harmonious winds and rains, noxious influences kept at bay, and abundant harvests. Now preparing military campaigns, he hoped to harness Daoist divine power—like the Thunder God Fenglong and Lightning Mother Lieque (deities of the Daoist Thunder Ministry)—to sweep away malevolent forces and ensure universal peace.

Prince Consort Meng's ritual in Shu Province similarly aimed to dispel calamities and seek blessings. The text expounds how the profound and mysterious Dao governs all heavens and nurtures myriad beings—capable of both redeeming souls in the underworld and safeguarding the nation's stability. The prince consort expressed his enduring gratitude for imperial grace, and now holding high office, he hoped through the merits of Huanglu Zhai to repay his sovereign's kindness while protecting their realm.

This text is a Golden Register Zhaijiao (Jinlu Zhai, one of Daoism's grandest state rituals) prayer composed by Zhang Taibo (styled Guangcheng), an official of the Former Shu Kingdom during the Five Dynasties period, to beseech national prosperity and peace. Its main content can be divided into several aspects:

First, the author expresses his trepidation as a local official. He mentions his fear of violating the Dao of benevolence while overseeing judicial affairs, his concern about inadequate military training when commanding troops, and his constant vigilance in governing the prefecture, dreading any misstep that might incur celestial punishment.

Next, it details the purposes of the Golden Register Zhai: 1) To liberate the soul of the late Lady of Yun State from the underworld and elevate her directly to heaven, with seven generations of ancestors also receiving salvation through Daoist power; 2) To dispel misfortunes caused by frequent mansion renovations, requesting dragon deities to return to their proper positions and earth gods to restore peace; 3) To bless deities like the City God, praying they eternally reside in this blessed land to protect the region.

The prayer then shifts to state-level supplications: Wishing the emperor boundless longevity, the crown prince and princes capable governance, imperial consorts virtuous assistance in state affairs, and civil/military officials joining commoners in enjoying peace. Special emphasis is placed on annual bountiful harvests, a populace free from illness and disaster, and realizing a unified realm of prosperity.

Finally, it reveals the ritual's occasion—celebrating the auspicious revival of withered cypresses at Heming Mountain in Qiongzhou. Tracing history, the author notes how ancient sage-kings from Fuxi and Xuanyuan to Yao, Shun, Yu and Tang all achieved golden ages by following the Great Dao (Da Dao), implying the current Shu emperor similarly governs in accordance with celestial principles.

The mentioned "Golden Register Zhai" ranks among Daoism's most solemn state rituals, primarily conducted for imperial blessings and disaster prevention. Through ceremonies like "presenting memorials to the Nine Heavens" (Bai Biao Jiuqing) and "conveying prayers across the Three Realms" (Teng Ci Sanjie), it bridges human and divine realms to accomplish multiple objectives: redeeming souls, pacifying dwellings, and safeguarding the nation.

This passage depicts the glorious era of governance by ancient sage-kings and the solemn grandeur of the Golden Register (Jinlu) Daoist rituals—large-scale purification ceremonies (Zhaijiao) conducted to bless the imperial family. The emperor's virtue (De) surpasses even that of Yao and Shun, as he rides the six dragons (symbolizing the majesty of the Son of Heaven) to pacify the people, with even distant tribes submitting and offering tribute. Auspicious signs abound: divine birds perch in palace gardens, auspicious beasts dwell peacefully in imperial parks, and rare plants like lingzhi mushrooms manifest constant blessings.

Despite such prosperity, the emperor remains humble in his virtue. Now, with the unseen protection of immortals, celestial blessings nourish all things: withered trees regain vitality, strange fragrances drift on the wind, and lush shadows of trees reappear under the moonlight. These auspicious omens surpass ancient records, heralding the flourishing of the imperial lineage and the enduring fortune of the nation.

Du Guangting (Daoist name Guangcheng), a local official, was fortunate to witness these signs and promptly reported them to the court. The emperor swiftly issued an edict commanding the performance of the Golden Register ritual—the highest form of Daoist blessing ceremony—and personally composed the prayer text. On the emperor’s destiny day (a date in the Daoist calendar tied to one’s fate), Du Guangting reverently set up an altar, beseeching the celestial deities to descend and bestow blessings upon the realm: May the emperor’s longevity rival the heights of Mount Min and Emei, his wisdom shine like the sun and moon; may the empress’s years be extended; may the crown prince cultivate virtue (De); and may the princes and officials steadfastly support the imperial foundation. Further prayers were offered for universal peace, abundant harvests, and even blessings upon beings in the Three Paths (hell, hungry ghosts, and animal realms) and Six Destinies (all sentient beings in the cycle of rebirth).

In conclusion, Du Guangting vowed to repay the enlightened ruler’s grace with unwavering loyalty and filial devotion. Through its depiction of auspicious signs and the blessing ritual, the text embodies the Daoist cosmology of "heaven-human resonance" (Tianren Ganying) and the religious practice of invoking divine favor for the imperial house.