《廣成集》Vol. 9

The ninth volume of the Guangcheng Ji contains two Daoist ritual prayers (liturgical documents addressed to deities during Daoist sacrificial ceremonies) composed by the renowned Tang dynasty Daoist priest Du Guangting.

The first is the "Life Destiny Ritual" prayer for Minister Zheng Tian of Qingcheng Mountain. Suffering from prolonged illness, Zheng Tian feared it resulted from Mars crossing his natal palace and Venus conflicting with his annual cycle in astrological terms, or perhaps unresolved karmic debts from present or past lives. Choosing the sacred Daoist site of Qingcheng Mountain, he conducted this ritual during his birth year cycle, sincerely repenting. He beseeched the Celestial Worthy to temporarily descend from immortality, requesting removal from the underworld's "Black Register" of death records and inscription in the celestial realm's "Cinnabar Register" for longevity, seeking dissolution of karmic obstructions and calamities while praying for family safety. He vowed diligent spiritual practice henceforth to repay divine grace.

The second document presents the purification ritual prayer for Minister Zong Shou of Guozhou. Through divination, Zong Shou discovered weakened Water and Fire phases in his destiny chart, compounded by inauspicious "Celestial Net and Earthly Trap" configurations with Mars transiting his life palace. Following strict Daoist liturgical protocols, he conducted a three-day zhaijiao ceremony with prayers offered across nine temporal divisions. His petitions sought disaster relief, life extension, and increased blessings—that he might better serve his parents and country while eternally remembering divine benevolence.

Both ritual texts reflect Tang scholar-officials' belief in Daoist astrological concepts, employing ceremonies like the "Life Destiny Ritual" (targeting birth时辰八字) and "Earth Gratitude Ritual" (resolving terrestrial spirit conflicts) for calamity resolution. The mentioned "Black Register" refers to underworld ledgers recording departed souls, while the "Cinnabar Register" denotes celestial rosters of immortal beings—manifestations of Daoism's distinctive worldview on life and death.

This scripture primarily recounts the numinous wonders of the Daoist sacred site Jindu (present-day Chengdu region) and its restoration process, along with the zhaijiao (Daoist sacrificial ritual) performed to bless the Prince of Shu.

First, it describes Jindu as a blessed land where immortals of the Shu region dwell, yet its temples had fallen into disrepair, and its altars lay desolate. The Prince of Shu (the local ruler), discerning its spiritual significance, ordered the restoration of the Daoist palaces—clearing overgrown weeds, repairing stone walls, and renewing the halls and pavilions. The morning bells and evening drums once again resounded, and the rituals of incense offerings at dawn and dusk were revived.

Next comes the prayer for the Prince of Shu: beseeching Heaven to bestow blessings, granting the sovereign long life and peace at the borders, while also ensuring the Prince’s longevity. May the soldiers achieve merit, the people live in prosperity, the harvests be abundant, calamities and illnesses be averted, and war forever cease. At the same time, repentance is offered for any offenses against the spirits that might have occurred during the construction, seeking their forgiveness.

Finally, the text includes the opening section of the Zhaizhou Ye Yu Miao Jiao Ci (Purification Prayer at Yu’s Temple in Zhongzhou), which expounds on the principles of cosmic creation: The Three Qi (Xuan, Yuan, and Shi Qi) give birth to all things, while the Nine Origins (Jiuyuan, the Nine Heavens) bestow form. The interaction of the pure and turbid Qi within the crucible of creation shapes the world. Fuxi established the Bagua (Eight Trigrams) to reveal the mysteries of Heaven and Earth, while Yao and Shun carried forward this luminous tradition. Though the Five Teachings (parental righteousness, maternal kindness, fraternal friendship, brotherly respect, and filial piety) were propagated, the calamity of floods remained unquelled.

(Note: Jiao refers to a Daoist altar ritual; Three Qi and Nine Origins are cosmological terms in Daoist thought; Five Teachings denote the five ethical principles of Confucian morality.)

These two ritual texts (Zhaijiao documents) from the Guangcheng Ji were composed by the Five Dynasties Daoist master Du Guangting as prayers for the King of Shu to offer at the immortal mountain Xian Du Shan, expressing aspirations for national prosperity and the flourishing of Daoist teachings.

The first ritual text describes how, despite lingering hardships in the world, the realm is sustained by the virtuous rule of a sage-king. After four years of diligent governance, stability has been restored across the land—rivers return to the sea, mountains pay homage to their sovereign (symbolizing the people’s loyalty). The kingdom’s borders are clearly defined, and the populace is at peace, echoing the legendary achievements of Yu the Great casting the Nine Tripods (representing political stability). The minister, grateful for the king’s benevolence, now serves at the immortal shrines (Daoist temples) of Shu, gazing upon the mist-shrouded peaks of Wu Shan and the majestic waters of the Min and Chu regions (the Yangtze basin), offering sincere prayers for divine compassion. Through the performance of Zhaijiao (Daoist ritual ceremonies) in the sacred mountain grottoes, he seeks to fulfill the king’s wish for longevity and his own desire for spiritual retreat.

The second ritual text elaborates: Xian Du Shan is a numinous peak where the primordial Qi (vital energy) of heaven and earth converges. Above, celestial towers and jade palaces (abodes of the immortals) gleam under the stars; below, its blessings extend to the nation. Legends speak of two Perfected Ones (adepts who attained the Dao) ascending to immortality in broad daylight, leaving behind precious scriptures (Daoist texts). Yet in these turbulent times, with texts scattered and Daoism in decline, the minister now conducts rituals amid these green mountains and white clouds. He prays for the restoration and widespread transmission of the treasured Daoist scriptures preserved in the mountain’s grottoes. Invoking the protection of the Mysterious Origin (Laozi, the Daoist patriarch), he seeks prosperity for the royal house, peace for the land, the dispelling of calamities, and the extension of life. The minister vows eternal loyalty in return for divine favor.

Both passages embody the Daoist concept of "resonance between heaven and humanity," using solemn Zhaijiao rituals to bridge the mortal and divine realms. Rich in regional Shu character (with references to the Min River and Wu Shan), they reflect the deep yearning for spiritual solace in an age of upheaval.

This passage is the Luotian Jiao Ci (Grand Cosmic Purification Prayer) composed by the Tang-Daoist master Du Guangting for Shu King Wang Jian, describing the sacred mountains of Sichuan and praying for divine protection over the Shu Kingdom. Here is the modern interpretation:

The Qingcheng Mountains (a sacred Daoist site) are encircled by rivers, their peaks coiling like a dragon’s lair—a celestial abode where clustered summits form a divine capital. Two immortals (such as Zhang Daoling) once ascended to heaven from here, their traces still visible after millennia. The cliffs are perpetually veiled in mist, ancient pines tower into the clouds, and auspicious signs recorded in sacred texts silently bless the land of Shu.

The King of Shu (Wang Jian) possesses the merit of upholding the realm, his vision vast and his talent profound. Under his rule, the eight prefectures and two rivers of Shu have been unified, with regions like Qiancheng and Chuxia (the southwestern territories) brought under civilizing influence. This sacred mountain illuminates the land, and I, gazing upon its immortal traces in reverence, conduct this purification ritual (Zhaijiao) with utmost sincerity. May we, like Yu the Great receiving golden tablets and jade inscriptions on Mount Kuaiji, or obtaining the Five Talismans (Wufu) in the Dongting Lake, propagate the profound teachings of the Dao and spread its ultimate truth.

Now, as Daoism declines and the Central Plains are in turmoil, preserving the tradition requires widespread teaching. I have personally crossed rivers to fulfill this duty, burning incense in prayer, beseeching the deities to witness my devotion. I hope not only to emulate Zhang Liang of the Han, who received military texts at the Sishui Bridge, or Gan Ji, who obtained the Taiping Jing (Scripture of Great Peace) at the Quyang Spring, but also to return westward with these scriptures and revive the sacred teachings.

I, Li Yanfu (Du Guangting’s self-reference), conduct the Luotian Dajiao (Grand Cosmic Purification, the highest Daoist ritual) for the King of Shu. The Dao transcends emptiness; its virtue (De) precedes heaven and earth, creating all things yet claiming no merit. It endures through countless kalpas, outlasting the cosmos itself. Though I am but dust and dew in its presence, I bear the lineage of the Dao and govern a thousand miles of rivers and mountains. For seventeen years in office, I have feared that excessive fortune may invite calamity, treading cautiously in awe.

Now, with the emperor (Emperor Zhaozong of Tang) yet to return and the Central Plains embroiled in war, though I train soldiers and prepare for battle with a heart of loyalty, the heavens seem distant, the sun unreachable. Celestial deities roam the skies; the star of Taiyi (the Supreme Unity) descends upon the lands of Liang and Shu, while the ominous Yuebo comet moves through the Well constellation (associated with Shu). Observing these celestial signs fills me with dread. I fear the imperial carriage may never return to Chang’an, leaving tombs and palaces desolate. Thus, with utmost devotion, I pray for divine protection. Following Daoist rites, I perform the Huanglu Zhai (Yellow Register Purification, a liturgy for deliverance), beseeching the deities to dispel calamity and avert disaster.

This describes the prayer content of the Daoist Grand Universal Purification Ceremony (Luotian Dajiao), the highest-grade ritual in Daoism. The ceremony establishes altars representing the nine celestial realms, offering confessions of sins to the deities of heaven and earth. The sacrificial scope encompasses all natural spirits—the sun, moon, stars, mountains, and rivers—seeking divine resonance through solemn fasting rituals.

The prayers beseech the Celestial Venerables (Tianzun) and Sacred Ancestors to bestow blessings, invoking divine power to ensure national prosperity and political stability. May the nation endure like the eternal North Star and stand firm as the Zhongnan Mountains. Officials vow to uphold heavenly grace, pledging perpetual loyalty to the Tang dynasty, enjoying longevity like pine trees and maintaining steadfast devotion as enduring as metal and stone. May the land be free from disasters, with bountiful harvests year after year, favorable weather, absence of war, peaceful dragon spirits, and tranquil citizens. Even the underworld may receive salvation, while remote regions yearn for peaceful transformation.

The following are invocations to the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor): Between heaven and earth, auspicious signs descend as the emperor, bearing the Mandate of Heaven, rules over all directions, spreading benevolence to all beings. Though the realm now faces turmoil with divided lands, officials remain unwaveringly loyal. Recent celestial observations reveal the Four Symbols (Sixiang) shifting toward the Yong-Qin region, with the ominous lunar node (Yuebo) appearing in the Well constellation (Jingsu), portending inauspicious omens. Thus, following Daoist scriptures, the Grand Yellow Register Purification (Huanglu Dazhai)—a rite for redeeming the deceased—is performed alongside the Grand Universal Purification to seek aid from the Three Realms' deities.

May divine power alter fate, transforming righteous energy into thunderous force to purge evil, while civil and martial deities grant strategies to pacify chaos. Let the nation's fortune revive, permanently dispelling baleful influences, restoring peace across the Nine Provinces, and bringing tranquility to Shu. May calamities be averted before they arise, with boundless blessings ensuring all living beings receive grace.

This passage contains three liturgical prayers (zhaijiao) from the Daoist Guangcheng Ji, expressing supplications for divine protection and the dispelling of misfortunes.

The first prayer seeks divine intervention to pacify calamities. The author states that they have established an altar according to Daoist ritual protocols, performing the Yellow Register Rite (Huanglu Zhai, a ceremony for the salvation of the deceased) and the Grand Universal Offering (Luotian Dajiao, a major sacrificial rite), reverently presenting the sacred Daoist scriptures. They beseech the celestial deities for compassion, asking for blessings upon the mortal realm—eliminating disasters, bringing peace to the governed lands, harmonizing the dragon spirits, ensuring the people’s well-being, warding off disease, and ceasing warfare. The author vows to cultivate virtue with utmost sincerity, never betraying the divine grace bestowed upon them.

The second prayer is an offering to the mountains and rivers. It describes how Heaven and Earth follow the orderly movement of Yin-Yang, and how the mountains and rivers sustain all things. Currently, celestial signs foretell impending calamities in the regions of Shu (Liang-Shu) and Guanzhong (Yong-Qin), with the moon positioned at the Well constellation (one of the twenty-eight lunar mansions), causing deep concern. The author, entrusted by imperial favor to guard this crucial territory, oversees six strategic garrisons, where the four great rivers (including the Yangtze) and the five sacred peaks converge—a land frequented by immortals. Thus, they conduct the Yellow Register Rite and the Grand Universal Offering, imploring the deities to descend and bestow blessings. They pray for the prosperity of the Tang dynasty, peace along the borders, the people’s contentment, the eradication of latent disasters, and the cleansing of past transgressions.

The third prayer is a universal proclamation to Heaven and Earth, expounding the Daoist cosmological view: the profound Dao (the Way) gives birth to all things; Heaven and Earth take form; the sun and moon traverse the skies; Yin and Yang wax and wane; and cosmic cycles (kalpas) succeed one another. To transcend these tribulations, one must rely on the protection of the true spirits (divine beings). The text employs Daoist terminology such as "the period of nine and six" (referring to the cyclical transformations of Yin-Yang) and "the crow and the hare" (symbolizing the sun and moon), reflecting Daoist understanding of cosmic rhythms.

I am but an insignificant person, yet by fortune I have encountered this flourishing age and received extraordinary grace, entrusted with weighty responsibilities. Holding the dragon tally and tiger token (symbols of military authority), I bear the solemn duty of guarding these rivers and mountains; following the golden rules and jade decrees (sacred laws), I wield power over the lives of the people. Constantly ashamed of my inadequate abilities, I remain ever vigilant against pride and complacency.

Now the Central Plains suffer repeated calamities, the nation's fate hangs in the balance, the imperial shrines (state power) dangle precariously like suspended beads, and all under heaven sink into misery. Though we train armies, we can only nurse empty aspirations to serve our country; far from the capital, I cannot personally assist our sovereign. Having consulted astronomical calculations and examined geographical records, I find the Four Great Wandering Deities (maleficent stars) gathering in the Yong-Qin region, while the Lesser Wandering Tianyi (ominous star) approaches Liang-Shu territory. Earth tremors correspond to the Kun position (southwest), and the calamitous Yuebo star entangles with the Well constellation. Contemplating these celestial signs deepens my anxiety.

Therefore I dare open the Lingbao Scripture, following the specifications of the River Chart, to establish the Grand Luo Heaven Fast (major Daoist purification ritual) and erect the Yellow Register treasure altar. With reverence I pray to the myriad sages of the Golden Tower and Jade Capital (celestial court), informing all divine beings between heaven and earth. Releasing my thoughts to convey sincerity, employing the incense dragon (sacrificial smoke) to express earnestness, I hope to receive divine witness and protection.

I humbly beseech the heavens of the Three Realms, the Four Offices and Five Thearchs (Daoist pantheon), the rulers of heaven and earth, and the honored deities of the underworld to dispatch mysterious spirits who transcend yin-yang, employing their boundless transformative power to secretly send divine troops, making true spiritual responses manifest. May our nation's great enterprise be revitalized, bringing peace under heaven; may the imperial foundation stand firm forever, with all seas calm and clear; may we sweep away the calamitous comets from the vast sky and exterminate the whale-monsters (symbolizing vicious forces) in the towering waves.

I pray for peace in my jurisdiction, for disasters to cease and conflicts to end, for the harmonious succession of seasons. May the people be free from plague and enjoy abundant harvests. May officials and commoners of the Three Rivers and Six Garrisons live in harmony with dragon spirits, jointly receiving safety and auspiciousness.

For lingering souls of the deceased suffering in the Six Paths and Three Torments (Buddhist samsara), may they bathe in profound grace to gain rebirth and proceed to the Vermilion Paradise (Daoist celestial realm) to enjoy blessings. May both living and dead receive deliverance, and all things be renewed. I vow to repay divine witness with loyalty and filial devotion.

In this Grand Luo Heaven Fast, I pray to all deities: Humans are originally masters of spirits, while spirits rely on humans for manifestation; spirits bestow blessings upon people, while people depend on spirits for protection. Inheriting the Dao of heaven and earth to establish nations and families—this has been the constant principle since ancient times.

Our Great Tang dynasty, with ancestors like Gao Yao (legendary sage minister of Emperor Shun) planting roots of virtue, has received sacred ancestral blessings that illuminate the Central Plains through twenty imperial generations. The mysterious Dao wind blows across ten thousand states, while imperial grace nourishes the Nine Provinces.

This passage documents two Daoist purification rituals (Zhaijiao) presided over by Shu King Du Guangting (Daoist name Guangchengzi) during the Five Dynasties and Ten Kingdoms period. The first was the Luotian Grand Ceremony (the highest-ranking Daoist sacrificial rite), followed by the Benming Ceremony (performed to pray for safety during one's zodiac year of birth).

Amid the turbulent times marked by celestial anomalies, the Shu King grew anxious about his unstable kingdom. Following liturgical protocols recorded in Daoist scriptures like the Xuange and Lingke, he established the Yellow Register Treasure Ritual (a ceremony to liberate wandering souls) and organized the Luotian Grand Ceremony. Meticulous rites of repentance were arranged across all realms—from the lowest Nine Layers of Earth Prisons (Daoist cosmology's underworld) to the highest Three Pure Realms (Sanqingjing, the supreme celestial abode). He prayed for divine resonance, beseeching the Thunder Gods to unleash their might—to purge malignant stars and baleful qi from the heavens, restore peace to the capital, and secure enduring stability for the kingdom.

Concurrently, he implored blessings to dispel calamities across all territories, transform misfortunes, and usher in an era of harmony. His petitions included harmonious dragon deities, balanced winds and rains, immunity from plagues, and cessation of warfare. The Shu King vowed diligent governance and offered pure sacrifices with utmost devotion.

The second section describes the Benming Ceremony held during the Shu King's zodiac birth year (Dingmao) in spring. Daoist tradition holds that one's birth year invites heightened vulnerability to disasters—compounded in his case by his governing star (Well Mansion) being entangled with the ominous Moon Comet (Yuebo), while inauspicious signs emerged in the Kun Palace (southwest sector). On his birthday, he journeyed to Gexianhua (a sacred Daoist site) to prepare incense, lamps, and offerings, praying to the Primordial Lord of the Northern Dipper (Beidou Yuanzun) and various perfected immortals. He hoped the deities would recognize his sincerity, bestow blessings, revive the royal foundation, quell disasters, and restore peace to Shu—turning peril into safety.

The text mentions astrological terms like "Great Wandering," "Minor Wandering," "Four Deities," and "Earth One" (all referencing specific astral deities and malefic stars), while "Liang-Shu" and "Yong-Qin" denote ancient regions like Liangzhou, Shu, Yongzhou, and Qin. These rituals embody the Daoist concept of "cosmic resonance" (Tianren Ganying), where sincere ceremonial practice can commune with deities and alter destiny.

This passage consists of two Daoist prayer texts from a Zhaijiao (purification ritual), expressing wishes for national stability and personal misfortune resolution.

The first text, Petition for the Southern Dipper Ritual, describes how the Southern Dipper Star Lord (the stellar deity governing life and death) oversees human fortunes and misfortunes, while the Northern Dipper records human virtues and transgressions. As an official, the petitioner acknowledges that despite diligent service, unintended harm may have occurred during law enforcement, potentially creating karmic grievances. Astrological calculations further indicate an inauspicious alignment of disaster-bringing stars affecting his fate. In response, he curtails personal indulgences, acts prudently, and conducts rituals according to the Southern Dipper Liturgical Manual, lighting nine lamps symbolizing the Nine Stars while offering incense prayers. He beseeches the six celestial palaces of the Southern Dipper to prolong his lifespan, dissolve calamities, and bring seasonal harmony with abundant harvests to the nation.

The second text, Petition for Deputy Inspector Zheng Xu's Birth-Year Ritual, concerns a protective ceremony for an official named Zheng Xu during his Benming year (astrologically vulnerable birth year). Following prescribed ritual protocols with incense and offerings, the ceremony invokes divine presence to neutralize malevolent stellar influences and ensure the subject's safety. Both texts embody the Daoist concept of "cosmic resonance between heaven and humanity," asserting that sincere prayer and proper ritual can commune with deities to alter destiny. Terms like "Southern Dipper," "Mars," and "Celestial Tallies" reflect ancient astrological correlations between celestial phenomena and human affairs within Daoist stellar destiny theory.

I have heard that the Mysterious Heaven (the highest celestial realm in Daoism) suspends the constellations, with the Northern Dipper (Beidou, a crucial constellation in Daoism) occupying the supreme position, governing all things impartially and overseeing the cycle of the four seasons. The Director of Destinies (Siming Xingjun, the deity in charge of life and death under the Northern Dipper) records the fortunes and misfortunes of the mortal world, responding to all prayers and answering all inquiries.

From my youth, I have revered the numinous power of the Northern Dipper, knowing deeply that its seven stars are the pivot of heaven and earth’s movement, and the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) is the foundation of creation. The Northern Dipper governs blessings and calamities, commands spirits and ghosts, and I have always devotedly worshipped it. In times of crisis, I have turned to the Dipper in prayer, repeatedly receiving its protection. Whether resigning from office, seeking healing, averting disaster, dispelling slander, or resolving suspicions—as long as I offered sincere prayers in the depth of night, the Most True (referring to the Northern Dipper deities) would discern my sincerity and grant my requests.

Now, by the grace of Heaven, I have been fortunate to serve near a jade palace and celestial capital (referring to a Daoist temple). On this auspicious autumn day of my birth, amidst pines and cypresses wreathed in clouds and mist, I perform the Threefold Offering (Sanxian, an important Daoist ritual). This is both an official duty and a fulfillment of vows, prepared with both reverence and trepidation. Though the offerings are humble, I trust the deities will perceive this sincerity. I pray for blessings of peace and health, for harmony in the county, abundant harvests, and the well-being of the people.

At the same time, I confess: if conflicts arise from my birth’s Five Phases, unfavorable planetary alignments, or errors in governance—whether in rewards and punishments or in old and new cases of injustice—I beseech the Northern Dipper to cleanse these transgressions and bestow eternal grace. This is the prayer of a local official performing a Jiao ritual (a Daoist rite for dispelling calamities) in his birth year.

The dual Qi of Yin and Yang gives birth to all things, operating ceaselessly like the bellows of a forge, governing the cycles of life and death. The Five Heavenly Emperors (Wufang Shangdi, the five directional deities of Daoism) record lifespans, while the Three Officials (Tianguan, Diguan, Shuiguan—Heavenly, Earthly, and Water Officials) examine good and evil. The Northern Dipper reigns supreme, ruling over all living beings. Aware of my insignificance, I am humbled by the grace of creation that allows me to hold office, ever mindful of my unworthiness.

Du Guangting (a renowned Daoist priest of the Tang Dynasty) expresses profound self-reflection regarding his cultivation practice in this text. He acknowledges that despite consistently following Confucian teachings and the guidance of Daoist sages, he remains concerned that daily words and actions may deviate from the proper path. The way of cultivation makes virtue difficult to accumulate, yet transgressions can easily invite calamity.

He particularly worries about several inauspicious celestial phenomena: the "Three Paths" (three routes of misfortune) in fate calculation that may bring disaster; the Nine Luminaries (ancient astrology's nine celestial bodies) moving into malignant positions; encountering the conjunction of "Heavenly Talisman" (an evil omen) and "Entangling Misfortune" during one's birth year; minor cycles positioned in "Repetitive Chant" (an astrological term indicating recurrent obstacles); the transit of "Lunar Comet" (a baleful star) through the thirteen lunar mansions; and major cycles coinciding with "Clashing Breach" (conflicting fortunes).

To dispel these misfortunes, Du Guangting chooses this significant hour of his birth year to devoutly perform a Zhaijiao (Daoist sacrificial ritual) for repentance before the deities. He prays that the Perfected Lords and Sacred Ones may witness his sincerity: pardoning past transgressions, resolving karmic entanglements, bestowing future blessings, prolonging his lifespan, safeguarding his family's wellbeing, and ensuring smooth progress in both public and private affairs. He vows to eternally remember the compassionate grace and divine protection bestowed by the venerable deities.