《廣成集》Vol. 8

This text is a Southern Dipper Offering Petition (Nandou Jiao Ci) composed by Tang Dynasty Daoist priest Du Guangting for a local official (the Lord of Chuanzhu). It expresses the official's concerns about his governance abilities and anxieties over celestial anomalies, hoping to dispel calamities and seek blessings through Daoist rituals.

The official states that he has received imperial favor to serve in the Bashu region (modern Sichuan), yet feels inadequate in his position, fearing that poor governance might stir public discontent. Recently, celestial phenomena have shown ominous signs: Saturn has entered the astrological field corresponding to his region, the Five Ghosts star (an inauspicious constellation) appeared in the southwest, and Mars follows an unfavorable trajectory. His personal birth chart (Bazi) also indicates an ill-fated year—his major life cycle (Dayun) clashes while the minor cycle (Xiaoyun) encounters the Tomb phase, with both Wood and Fire Qi appearing weak and malefic stars shining upon his fate.

He particularly worries these celestial phenomena may affect the livelihood of common people, leaving him deeply unsettled. Hearing that on the Bingwu day of the fifth lunar month (the month of True Yang), the six stars of the Southern Dipper (stellar deities governing life and death) descend to inspect the human realm, he decides to hold a grand offering ceremony (Zhaijiao) at a Daoist temple (the Jade Bureau Numinous Altar of the Mysterious Origin's True Residence). With complete ritual offerings and devout incense burning, he confesses his faults and prays to the celestial deities.

He beseeches the Southern Dipper Lords and other deities to discern the truth with clarity and bestow their grace, protecting this land. Through this ritual, he hopes to cleanse transgressions, transform misfortune into blessings, and shield his jurisdiction from disasters. The text reveals a local official's self-reproach and sense of responsibility when facing natural calamities, as well as his search for spiritual solace through religious ceremonies.

These two ritual prayers from the Guangcheng Ji were composed by the Five Dynasties Daoist master Du Guangting as supplication texts for Sichuan officials. The first prayer addresses celestial omens portending disaster, as Saturn had entered the stellar region corresponding to Sichuan (ancient astrology associated Saturn with calamity), while Venus and Mars also formed an inauspicious alignment. The text implores that through sacrificial rites, the misfortunes arising from the mutual conquest of the Five Phases (Wood, Fire, Earth, Metal, Water) may be dissolved, the ominous signs revealed in the Nine Palaces and Bagua (Eight Trigrams) pacified, and Sichuan spared from plague and warfare—ensuring agricultural abundance and border security. It specifically mentions liberating wandering souls in the netherworld (Daoist belief holds that unattended spirits may cause disturbances) and invokes mountain and river deities to jointly safeguard the region.

The second prayer responds to the celestial phenomenon of "the Earth Primordial shifting position" (referring to the inauspicious movement of the Taisui deity in ancient geomancy). The author expresses concern that this astrological configuration foretells popular discontent arising from misgovernance in Sichuan, compounded by the officiant's personal birth-year encountering astrological afflictions (a significant personal cycle in Daoist fate calculation). Selecting the propitious day of Bingwu, the ceremony confesses administrative failings before the Celestial August Emperor (one of Daoism's supreme deities) and the Ten Taiyi Deities (stellar lords governing fortune and misfortune), beseeching the transformation of calamity into blessing. Both prayers emphasize sincere ritual purification (Daoist disaster-averting ceremonies) as response to Heaven's virtue of nurturing life, embodying the Daoist cosmological principle of "resonance between Heaven and humanity."

These two ritual petitions from the Guangcheng Ji (lit. "Expansive Perfection Collection") reflect the devout mindset of Daoist believers seeking to dispel calamities through ceremonial practices.

The first piece is a prayer composed by Attendant Zhou for the Grand Zhou Celestial Ritual (a major stellar worship ceremony). The general meaning is as follows: The Dao's Qi (vital energy) circulates throughout the cosmos, giving rise to all things, while the arrangement of the stars governs fortune and misfortune. Though the author admits his own mediocrity, he has been graced with imperial favor and entrusted with governing a border region, where he constantly worries about his inadequacies. The area under his jurisdiction is especially challenging due to its diverse ethnic populations, making pacification and moral guidance difficult. Only through day-and-night vigilance has he managed to retain his post, yet his heart remains unsettled, leading to illness. Reflecting on his conduct, he acknowledges possible faults in the Three Karmas (body, speech, and mind) and Six Emotions (joy, anger, sorrow, pleasure, love, and hate), or perhaps errors in judgment when dispensing rewards and punishments in legal cases. Additionally, his astrological fate may be unfavorable: this year, the Five Ghosts Star has entered his Spouse Palace, while the Heavenly Talisman Star has entered his Wealth Palace, bringing misfortune in both major and minor fortunes. Therefore, he prays with utmost sincerity. Now, having received divine mercy and recovered from illness, he specially arranges the Grand Zhou Celestial Ritual (a major ceremony honoring all celestial bodies), offering pure sacrifices to express gratitude to the deities of heaven and earth. He beseeches continued divine protection—seeking absolution from sins, prolonged life, resolution of karmic debts, and deliverance from disasters—vowing to diligently cultivate virtue in return for divine grace.

The second piece is a petition by Wang Zongzhuan for the Six Jia Ritual (a ceremony honoring the Six Jia deities). It explains how the Great Dao divides primordial Qi to generate the Five Phases (Wood, Fire, Earth, Metal, Water), cycling endlessly to create all things. From cosmic kalpas (cycles of world dissolution and renewal in Daoist cosmology) to human fortunes, all are governed by the laws of the Dao. Every embodied being... (The original text is incomplete, but the general idea is that all sentient beings are subject to celestial influence, hence the ritual is performed to seek divine protection.)

Both petitions embody the Daoist concept of "resonance between heaven and humanity," which holds that human destiny is closely linked to astrological fate and personal conduct. Through sincere prayer and proper ritual, one may communicate with the divine to dispel misfortune and attain blessings. The astrological terms mentioned—such as "Three Fates and Five Phases," "Five Ghosts," and "Heavenly Talisman"—reflect the integration of stellar divination into religious practice during the Tang and Song dynasties.

These two ritual texts from the Guangcheng Ji document the devotional contents of Taoist ceremonies conducted by two late Tang Dynasty officials.

The first passage records the North-South Dipper Ceremony (a ritual honoring the deities of the Northern and Southern Dippers) held by Meng Yanhui at the West Pavilion. He recounts his early aspiration for the Taoist ideal of serene non-action (Wuwei) and his later reception of esoteric Taoist talismans (Fulu). Seizing the auspicious occasion of the Double Ninth Festival, he prepared simple offerings to conduct the ritual, praying for divine protection during his official journey to Chang'an and the dissolution of past transgressions. He expresses particular gratitude to the Taoist deities for safeguarding his ability to fulfill both filial duties to his parents and loyal service to the state.

The second passage describes the Nine Luminaries Ceremony (a ritual venerating the nine astral deities) conducted by Sikong Zongke, Military Governor of the Yongsheng Army. This general, descended from the Prince of Langya, recounts being born in an era of prosperity and consistently receiving imperial favor, supporting the Tang restoration through martial valor and loyalty. Choosing his birthday as the auspicious date, he followed the liturgical rites (Keyi) of the Great Unity (Taiyi), conducting the ceremony at an altar where adepts pay homage to the Northern Dipper. Through all-night incense and lamp offerings, he earnestly prayed for blessings from the stellar deities and celestial powers, seeking continued success in serving the court while also beseeching favorable weather, peace, and the cessation of conflict within his jurisdiction. Finally, he expressed the wish that all beings might share in the prosperity of this golden age.

Both texts exemplify how Tang officials integrated Taoist devotion with Confucian values of loyalty and filial piety. Through astral worship, they sought not only personal deliverance from misfortune but also national stability and public well-being, reflecting the Taoist religious principle of "repaying the four kindnesses" (to heaven and earth, the sovereign, parents, and teachers). Terms such as "esoteric registers" (Milu), "ceremonial rites" (Jiaoli), "Great Unity" (Taiyi), and "Nine Luminaries" (Jiuyao) all represent key elements of Tang Dynasty Taoist ritual liturgy (Zhaijiao Keyi).

This passage is a Daoist zhaijiao prayer text (a ritual document for seeking divine blessings and dispelling misfortunes), expressing the sincere supplications of Du Guangting (a renowned Tang Dynasty Daoist priest) on behalf of an official named Zong Kui to eliminate calamities and resolve adversities.

The text begins by acknowledging the celestial deities' sovereignty over all creation, rewarding virtue and punishing vice. The author humbly admits his unworthiness despite receiving imperial favor, having long commanded armies and held military authority, fearing that his inadequate virtue might invite misfortune. This year's astrological signs indicate inauspicious fortune: the Tianfu star (Heavenly Seal) has entered the central palace (an ominous position in destiny charts), the Yima star (Traveling Horse) clashes with the Wugui (Five Ghosts), major and minor fate cycles conflict, and his birth star suffers suppression by Saturn—resulting in persistent illness resistant to cure.

Having heard that the Northern Dipper (which governs life and death) and Southern Palace (which oversees retribution and blessings) determine human destiny, the author sincerely prepares a ritual altar with simple yet devout offerings. He beseeches the deities to pardon his accumulated transgressions across lifetimes, eliminate predestined calamities, remove his name from the Northern Dipper's register of death, and inscribe it in the Southern Palace's ledger of life—resolving karmic grievances, curing ailments, and prolonging his lifespan. He vows to diligently cultivate spiritual practice hereafter in gratitude for divine mercy.

The second passage continues by extolling the Dao's impartial nurturing of all beings and its just system of rewards and punishments. Though favored by imperial grace, the author maintains constant vigilance, continuously examining his faults. This year's destiny reveals weakened Wood and Earth Qi in his elemental configuration, shallow reserves of fortune in his fate chart, the Tianfu star occupying his official rank position, the annual cycle dwelling in the life-destroying direction, with both major and minor fate cycles oppressed by malefic stars—Venus also positioned unfavorably. Tormented day and night by impending disaster, he therefore conducts this zhaijiao ritual with utmost devotion according to Daoist liturgical norms.

He implores the celestial deities, the Nine Luminaries (jiuyao, nine stellar divinities), and Southern Palace immortals to witness his sincerity—granting him renewal, absolving past wrongs, dispelling misfortunes encoded in his Wuxing sanming (Five Phases and threefold destiny determined by birth data), neutralizing baleful stellar influences, dissolving karmic obstructions, and reconciling karmic debts. He pledges henceforth to uphold impartiality while serving both sovereign and parents with wholehearted devotion.

These two ritual petitions from the Guangcheng Ji (a Daoist liturgical text) illustrate how people sought repentance for transgressions and prayed for disaster relief and longevity through Daoist ceremonies.

The first passage describes Minister of Works Xu Geng conducting a Jiuyao Jiao (a ritual worshiping the Nine Luminaries). It explains how celestial deities govern human life, death, and fortune, with the Three Officials (Heavenly Official, Earthly Official, and Water Official) examining human virtue and vice, while the Five Directional Emperors record human conduct. Mortals find virtuous living difficult yet easily stumble into wrongdoing. The author reflects that despite holding high office, his governance inevitably involved misjudged rewards or punishments—transgressions now documented in celestial and underworld registers. With Mars currently transiting his fate palace and Saturn retreating to an inauspicious position, chronic illness has plagued him for years. Thus he prepares incense offerings with utmost sincerity, using this Jiao ritual to confess before the deities, seeking absolution for past faults, dispelling calamities, prolonging life, and restoring health for his household.

The second passage records Grand Preceptor Chuanzhu’s Nandou Grand Jiao (a ritual venerating the Southern Dipper). It begins with cosmogony: primordial Qi (vital energy) differentiating into heaven-earth and yin-yang, while seasonal cycles mark time’s passage. Celestial and earthly bureaus meticulously track human merits and demerits, ensuring exact retribution. The author acknowledges his privileged position wielding imperial authority yet worries about potential judicial missteps. Through solemn ritual observance of the Mystic Gate’s teachings, he seeks the Southern Dipper’s intercession (this stellar deity governs life and death) to dissolve karmic burdens and secure divine protection.

Both petitions embody the Daoist cultivation concept of "repentance and atonement," believing sincere rituals can commune with deities to resolve misfortunes. The Nine Luminaries and Southern Dipper mentioned here represent key astral deities in Daoist belief—ancient people viewed their celestial movements as directly influencing earthly fortunes.

This text is a Daoist prayer document (zhaijiao) composed by Du Guangting (Daoist name Guangchengzi), a Five Dynasties period Daoist, for Wang Jian, emperor of the Former Shu state. It contains two main sections: prayers for the imperial court and personal disaster relief. Here's a modern interpretation:

Court Section:

Though I have devoted myself to assisting the ruler and serving the state—quelling rebellions (the "slaying of long snakes" metaphorically refers to suppressing warfare), restoring order in the palace, and dispelling the dark clouds of war—having repeatedly recaptured cities and breached enemy camps, transforming the once chaotic Shu region (resembling swarming ants and bees) into well-governed territory. Now the Three Shu regions (referring to Sichuan) enjoy peace, with harmonious relations among the people—all thanks to the sacred power of heaven and the grace of the deities. Yet I remain concerned that oversights in governance may occur, that offenses are unavoidable, that my actions might contravene the Dao and De (Virtue/Power), and that my intentions have yet to resonate with the divine. Considering that this year my minor fate cycle encounters the Jiesha (malefic star) and my major fate cycle meets the Tianfu (disaster star), with Saturn transgressing my astrological house—an inauspicious year—I have specially chosen the auspicious day of Bingwu, when the Southern Dipper Star Lord (deity governing lifespan) descends, and the six celestial palaces oversee human destiny registers. I hereby perform this zhaijiao ritual (Daoist sacrificial ceremony), seeking absolution for past transgressions and blessings for the future. May the heavenly gates open with grace, may the Northern Dipper Star Lord show compassion to dispel calamities, bringing peace to the nation, revival to all regions, harmony among dragon deities, favorable weather, and the retreat of disease—taking universal peace as an auspicious sign and abundant harvests as supreme blessings. I shall loyally support the state and repay the deities with a pure heart.

Personal Section:

(This is a zhaijiao address to the Elder Perfected Lord of Mount Qingcheng) As the sacred mountain of the Min-Shu region, Mount Qingcheng connects above to the Nine Heavens (highest Daoist celestial realm) and below to myriad valleys—a wondrous realm of creation and secret abode of immortals. Its jade palaces and towers lie hidden in grotto-heavens, with cinnabar cliffs and emerald walls soaring into the clouds, serving as dwelling and roaming grounds for high-ranking perfected beings who oversee human fortune and misfortune. Though nurtured by Daoist teachings, I feel ashamed at having no merit to repay heaven and earth's kindness. Reflecting that worldly existence inevitably incurs offenses, and that past and present lives must contain errors, I fear disasters affecting my wuxing (Five Phases) and sanming (three fate aspects), inauspicious astrological signs, unresolved grievances, or unsettled karmic debts. Therefore, with trepidation, I sincerely perform this ritual at this sacred mountain and immortal capital (Mount Qingcheng), praying that the Perfected Lord may recognize my sincerity and bestow profound grace—secretly granting increased longevity, dispelling misfortunes and sins, and absolving karmic debts.

Note: The term "zhaijiao" refers to unique Daoist sacrificial ceremonies where priests communicate with deities through incense burning, scripture recitation, and offerings. The "Southern Dipper" and "Northern Dipper" are important Daoist stellar deities governing respectively the registers of life and death. The "Elder Perfected Lord of Qingcheng" is the sacred mountain's guardian deity, holding elevated status in the Daoist pantheon.

Zong Kui of Shuzhou (modern Sichuan region) conducted a Daoist zhaijiao (purification ritual) on Zhangren Mountain (the main peak of Mount Qingcheng) to celebrate his birthday and pray to the deities. He had heard that the Dao (the Way) nurtures all things, that Heaven establishes cosmic order, and that the True Sovereign (the supreme Daoist divinity) governs all spirits. Human life and form depend on celestial registers recorded in the heavenly realm, connected to the profound workings of the Dao (Shangxuan).

Zong Kui reflected on the grace he had received from the Dao’s life-giving power, deeply moved by the boundless benevolence of the imperial court. Though holding a prominent position in the Min-Chu region, he felt his achievements still fell short of the transformative perfection of creation. With the empire in turmoil and the emperor traveling afar, he lamented his inability to personally safeguard the imperial procession, quell the chaos, and restore order to the court. Thus, he earnestly prayed to the immortal sages of Mount Qingcheng (a sacred Daoist site) to manifest their divine power, mobilize the unseen forces of Yin soldiers, pacify calamities, and uphold the state.

Following esoteric ritual protocols, he established an altar for the zhaijiao, hoping to invoke the unfathomable might of the deities to beseech enduring blessings for the nation: that warfare would cease, the imperial reign flourish, and the realm remain secure. At the same time, he repented for the accumulated transgressions of past lives, seeking absolution from misfortune. He specifically noted that the current year was inauspicious—his fate clashed with the Year Star (Taisui), while the Fire Star shone ominously over his astrological sector, compounded by the maleficent alignments of Saturn and Venus. Fearing impending disaster, he performed the zhaijiao with utmost devotion, praying to avert misfortune so he might fulfill his loyalty to the state and assist the sagely ruler.

Another passage describes the Nine Luminaries (Jiuyao, the sun, moon, and seven ruling stars) zhaijiao conducted by the banquet envoy Zong Ru. It begins by explaining that all life depends on the interplay of Yin and Yang (the Two Forms) and the harmonious movement of the Three Primordials (Heaven, Earth, and Humanity), with human existence sustained by the Dao’s benevolent virtue (De). Zong Ru recounted how he had been sheltered by the Mystic Gate (Daoism) and repeatedly favored by imperial grace, yet felt anxious despite his cautious conduct, having achieved little merit. Through the Nine Luminaries zhaijiao, he sought the stars’ protection to repay his sovereign’s kindness.

This Daoist liturgy text (jiao prayer document) was composed by Du Guangting for Zhou Tian, the regional governor of Sui Prefecture, as part of a disaster-averting zhaijiao (purification ritual). The document articulates three core appeals:

First, it describes the practical dilemmas faced: As a local administrator, the governor must routinely host banquets and reward troops, inevitably involving animal slaughter; while governing civilians and soldiers, he also worries about disproportionate punishments. Such actions may create karmic debts, compounded by unresolved transgressions from past and present lives, causing disharmony in the Five Phases (Wood, Fire, Earth, Metal, Water) and obstruction of the Three Destinies (heavenly, earthly, and human fates). Specific manifestations include Saturn pressing upon his astrological house this year, inauspicious stellar influences (Five Spectral Forces) affecting his fortune, and conflicting Mars-Venus alignments resulting in prolonged illness.

Next, it explains the remedy methods: Following Daoist scriptures, an altar is established to make offerings to the Nine Luminaries (sun, moon and seven planets). Through sincere supplication, the text seeks celestial pardon for unintentional harm to life and absolution for accumulated karmic obstacles across multiple lifetimes. The prayer aims to dissipate misfortunes, harmonize the Six Qi (wind, cold, summer heat, dampness, dryness, fire) in the body, cure illnesses, and prolong blessings and longevity.

Finally, it voices political concerns: The author humbly acknowledges his insufficient virtue (De) despite imperial appointment, fearing inequitable governance in rewards and punishments. Construction projects and ceremonial banquets further compound transgressions. Particular emphasis is placed on this year's inauspicious astrological conditions—an unfavorable grand cycle, minor cycles encountering destructive forces, and malefic Jupiter alignments—all portending calamities. Thus there's urgent need for divine protection to ensure smooth official and personal affairs, along with family safety.

Throughout the text runs the Daoist concept of "inherited burden," viewing personal destiny as interconnected with conduct and celestial phenomena, requiring zhaijiao rituals to communicate with deities for resolving worldly difficulties.

This passage contains two zhaijiao (Daoist ritual petitions to heaven) from the Guangcheng Ji (Expansive Perfection Collection), documenting ceremonies performed for emperors: a Nine Luminaries (Jiuyao) ritual honoring the Northern Dipper's nine stars and prayers for dispelling calamities while seeking blessings.

The first zhaijiao describes celestial anomalies: Saturn appearing in an inauspicious position, Venus and Mercury moving into conflicting lunar mansions, Mars lingering in the natal palace, and Saturn in the Nine Palaces coinciding with the birth month. Facing these ominous signs, the author follows the liturgical protocols of the Lingbao Xuanke (Numinous Treasure Mysterious Codes) and Hetu Mige (River Chart Secret Formulas) to conduct a Grand Zhou Tian Ritual (Cosmic Offering Ceremony), confessing transgressions to heaven. The petition implores the deities to respond with divine resonance, accept sincere devotion, resolve karmic debts from past lives, absolve profound sins, extend blessings, and prolong longevity. It seeks to erase misfortunes from celestial and underworld records while inscribing auspicious marks—restoring health, ensuring peace, and reaffirming loyalty and filial piety in serving rulers and parents.

The second zhaijiao is a prayer composed for the emperor’s Nine Luminaries ritual. It opens with a cosmological vision of stars manifesting divine will and executing heaven’s ordinances, emphasizing that since creation, all beings rely on celestial virtue (De). The author humbly acknowledges imperial grace despite unfulfilled achievements, expressing constant concern over unbalanced rewards/punishments, unresolved grievances from past generations, and recurring faults in this life. Current celestial signs portend disaster: conflicting annual fortunes, maleficent stars looming, the Fire and Wood phases (Wuxing) in decline, and the Tianfu (Heavenly Execution) star—governing calamities—transiting the Yima (Post Horse) position tied to upheaval. Recently plagued by lingering illness, the author solemnly conducts this ritual during their birth-year, pleading for the sages’ discernment to pardon past offenses, avert future misfortunes, and amplify blessings and lifespan. The text concludes with a vow to wholeheartedly assist the ruler in comforting the people and revitalizing the nation.

Frequent references to "Nine Luminaries (Jiuyao)" and "Grand Zhou Tian Ritual" reflect ancient Daoist astral rites harmonizing heaven-human relations. Abnormal celestial phenomena were believed to mirror earthly disasters, requiring specific rituals to mediate between cosmic and human realms.