《峴泉集》Vol. 6

The Xianquan Ji contains this Qingci (a Daoist ritual petition addressed to deities) composed by Celestial Master (Tianshi) Zhang Yuchu during the Ming dynasty for sacrificial ceremonies. The text comprises three sections:

The first section is the opening Qingci for the Choujiao (thanksgiving ritual) in the year of Jisi. It conveys the following meaning: With reverent hearts, we emulate the Dao of Heaven to repay the nation's benevolence and our ancestral masters' teachings. As the country now faces latent calamities, we conduct this jiao ritual (grand Daoist sacrifice) in advance, offering the purest and most sincere tributes to express our devotion to the deities. We implore the divine beings to discern all with perfect clarity, forgive past transgressions, and bestow peace and harmony—may the Daoist lineage flourish like springtime, and may the nation's blessings endure like perpetual sunlight.

The second section is a Qingci written by Celestial Master Zhang for his deceased father. He recalls how his father lived during prosperous times yet encountered family decline, and laments his own grief of losing his father in childhood. Now, as the anniversary of his father's passing approaches, he performs this salvation ritual, having previously been unable to fulfill his filial wishes due to worldly obligations. With utmost sincerity, he prays that the Dan scriptures (Daoist salvation texts) may dissolve his father's karmic burdens, allowing his spirit to attain luminous liberation, while also wishing salvation for all departed souls.

The third section is a morning Qingci of gratitude to the deities. It states that the celestial order governs human affairs, with the imperial court establishing sacrificial norms at its center. Celestial Master Zhang reflects on inheriting the Tianshi lineage at a young age, facing numerous disasters and transmission challenges—though his cultivation remained imperfect, his prayers were always heartfelt. Through years of steadfast practice, he now seeks to repay the deities' grace with the purest devotion, praying for their continued protection.

This scripture is a Qingci (Daoist sacrificial document) used in Zhaijiao (purification rituals) ceremonies, containing three main sections of devotional content:

The first section offers birthday celebration prayers. It conveys that Heaven and Earth nurture all beings, and on this auspicious anniversary, we conduct Zhaijiao according to Daoist liturgy to sincerely express gratitude. The presiding priest (referring to himself as "your servant") has inherited his position for years, remaining vigilant day and night. Though burdened with judicial affairs, he rejoices in the community's safety. Constantly concerned about transmitting the Daoist lineage, he engages in continuous self-reflection and cultivation. Now through this Zhaijiao ceremony, he expresses utmost sincerity to the deities, praying for the eternal stability of imperial rule and flourishing of the Daoist tradition. He offers wishes for longevity, health, household peace, firm foundation in immortal cultivation, widespread divine blessings, and tranquility for both elders and youth.

The second section presents thanksgiving words for a newly completed temple hall. It describes the arduous construction process—since inheriting his position, the presiding priest has relied on celestial favor and public donations to complete this prolonged, difficult project. Through Zhaijiao, he now expresses gratitude while praying for enduring imperial governance, prosperous Daoist teachings, peaceful livelihoods for common people, serene monastic gates, unbroken transmission of the Daoist lineage, and the gathering of all blessings.

The third section contains confessional prayers at the Ziwei Platform (an important Daoist altar). Addressing the North Star (a key object of Daoist veneration) with sincerity, the presiding priest recounts inheriting the Daoist tradition and being summoned to the capital for imperial audience during the new ruler's ascension. Despite arduous travel and inauspicious astrological signs, he persevered to worship the Celestial Emperor. Now at this sacred platform, he devoutly prays that his actions may align with the will of the Golden Register (Jinlu, an essential Daoist scripture).

The Xianquan Collection contains a series of Daoist Qingci (ritual petitions addressed to deities) expressing repentance, gratitude, and supplication.

The first piece is a Morning Court Confession Qingci. The author, humbly identifying as a subject, petitions Ziwei Dadi (the Great Emperor of the Purple Tenuity, a revered Daoist deity governing celestial movements) and the Yellow Path (the heavenly trajectory of astral phenomena). He prays for divine radiance to dispel calamities, prolong life, uphold the flourishing of Daoist teachings, and safeguard his family. Acknowledging his heavy karmic burdens, which have invited repeated misfortunes, he earnestly repents, hoping the heavens will recognize his sincerity and pardon his transgressions.

The second piece is a Qingci for Universal Salvation and Divine Gratitude from the Jiashen Year. Reflecting on his service to three imperial reigns, the author laments his inadequate virtue (De). As a lineage holder of Daoist tradition, though living in prosperous times, he has accumulated numerous faults, resulting in illness and domestic unrest. After two devout prayers brought him peace, he now prepares pure offerings to thank the deities and liberate his ancestors' souls. He beseeches the Heavenly Emperor to discern his sincerity, bestow blessings, and dissolve his sins like spring ice melting into water.

The third piece is a Ritual Intention for Divine Gratification from the Si Year. The author expresses gratitude for inheriting the Daoist lineage in his youth and receiving imperial favor, allowing him to attend the emperor’s birthday celebrations annually. Though troubled by the perils of travel, through altar prayers, he has gained divine protection, dispelling external disturbances. Now, he conducts a solemn ritual to repay the deities’ grace, praying for continued safety and freedom from misfortune.

These Qingci adhere to Daoist liturgical conventions, encompassing the core themes of repentance, gratitude, and supplication—embodying the Daoist practice of "confessing faults to seek blessings." Recurring sacred symbols like the "Danjian" (immortal registers recording merits and faults) and "Yufu" (celestial decrees) reflect distinctive Daoist cosmology.

This scripture is a Ming Dynasty Daoist Zhaijiao (purification ritual) document expressing devout prayers and gratitude toward the divine. The text states:

The celestial beings observe the mortal realm from above, discerning human desires and sincerity while pardoning accumulated transgressions. May the nation prosper, the Daoist tradition flourish, our sect's teachings harmonize, and our community remain eternally peaceful.

Our temple conducts annual Zhaijiao rituals to give thanks for seasonal blessings. Though daily negligence and faults abound, we've repeatedly received divine protection through sincere prayers during calamities and illnesses. Now following year-end ceremonial customs, we wholeheartedly express our gratitude.

I (the presiding priest) reflect on ancestral grace and national benevolence, yet regret failing in filial duties due to worldly preoccupations. Through repentance, I seek to dissolve karmic obstructions. May this sincerity reach the celestial court, bestowing health and peace. Let sacred virtue spread widely, the Dao prosper, and households receive auspicious fortune. We pray for continued heavenly protection, longevity for mothers, and familial prosperity.

Another section offers prayers for the crown prince: The emperor decrees this ritual to seek blessings for the heir apparent. Personally afflicted by illness, I rely on my compassionate mother's intercessions. Though holding no ambition beyond my station, I remain apprehensive about distant journeys. Examining my conduct, I maintain reverential awe while seeking the deities' unseen protection. May heaven confer blessings, the stars shine favorably, our lineage thrive with increasing virtue and longevity, and the imperial foundation remain eternally secure.

The final passage concerns salvation of departed souls: Having inherited the Daoist lineage in youth and received repeated imperial grace, I feel remorse for failing to repay ancestral merit through flawed words and deeds. Now with kin passing successively into the unknown, we specially perform this salvation ritual, beseeching the Great Emperor of Eastern Azure Splendor (Dongji) for compassionate guidance and the Fiery Emperor of the South (Nanyan) for refining wandering souls. May jade talismans and golden tablets illuminate the path, the Nine Darknesses of hell radiate light, and grace extend to all departed spirits.

The text repeatedly employs symbolic terms like "xuān wéi" (mother's chambers) and "táng è" (brotherly affection, literally "pear blossom calyxes"), embodying Daoism's religious function of invoking blessings for imperial households and families while dispelling misfortunes.

This collection of Daoist texts contains three distinct Zhaijiao (purification rituals) prayer documents composed for different ceremonial occasions, all expressing repentance and supplications to Heaven.

The first prayer was recited during the morning assembly of a Universal Salvation ritual to guide departed souls. It begins by reflecting on the boundless grace of Heaven and Earth and the swift passage of time. The presiding priest humbly acknowledges his own shortcomings, seeking through sincere prayer to deliver wandering souls near and far. Special entreaties are made to absolve sins trapped in the Nine Nether Hells, to cease the torments of the Five Sufferings, and to grant the liberated souls the bliss of spiritual attainment and return to the Western Paradise.

The second document originates from a Universal Salvation ritual during the Jiashen year. The officiant confesses the heavy burden of his karmic transgressions, which have brought prolonged illness and domestic unrest. With reverent offerings, though modest, he implores divine forgiveness for his sins, praying for restored health and household harmony. Simultaneously, he aspires for the flourishing of Daoist teachings, the prosperity of his lineage, and divine protection for all living beings.

The third prayer was composed for a circular altar ceremony. It observes the celestial movements of sun and moon and the natural rhythms of Yin-Yang transformation, voicing concern over impending misfortunes. After four years of unceasing devotion, the supplicant finally perceives a divine response. He beseeches Heaven’s discernment to ensure the eternal vitality of Daoism, the arrival of the Five Blessings, and the melting away of calamities like winter frost, ushering in an auspicious convergence.

The concluding passage is a beam-raising invocation for the Sanqing Hall (dedicated to the Three Pure Ones). It extols the jewel-like suspension of the Sanqing realms within the cosmic void and praises the Dragon-Tiger Mountain ancestral altar as a blessed grotto-heaven. Grateful acknowledgment is given to the emperor, whose majesty mirrors Heaven and Earth, whose radiance rivals sun and moon, and whose virtuous governance unifies the realm. This segment exemplifies the Ming Dynasty integration of Daoist devotion with state ritual, illustrating the tradition’s close ties to imperial authority.

Collectively, these documents reveal the core elements of Daoist Zhaijiao practice: repentance for transgressions, salvation of the deceased, prayers for peace, and the enduring connection between personal cultivation and national wellbeing. The recurrent phrase "we prostrate and pray" (fuyuan) embodies the reverent humility central to Daoist ceremonial observance.

This passage describes the scene of a Daoist temple's roof-beam raising ceremony, expressing reverence for the deities and praise for the participants. Here's the modern interpretation:

The construction of this temple's foundation serves to perpetuate the sacred Daoist tradition eternally. We devoutly honor the Three Pure Ones (Sanqing), the supreme deities of the three realms who govern all heavens. Since the primordial beginning of the Mysterious Origin, their sacred images and texts have formed, with pure Qi condensing into infinite manifestations. The purple scriptures and cinnabar writings expound the classics of the ten directions and nine heavens, while golden rules give birth to sacred texts of seven classics and eight dimensions. These scriptures, written in dragon-phoenix script, summon divine tiger guards and phoenix-drawn chariots. The pearl-studded palaces rise into the clouds, and jade terraces with flowered pavilions stand majestically, quickly completed in unprecedented splendor.

Particular mention goes to the celestial officials of the Divine Music Temple and the abbot Fu, whose demeanor resembles the immortal aura of Penglai Mountain, with transcendent grace like mist and clouds. He moves as if strolling through celestial palaces, mastering immortal music like the ancient Yunmen melodies. Supported by many noble patrons, he stands as a pillar of the Daoist tradition. There's also Master Cao, head of the Daoist Registry Office, whose elegant writings maintain the discipline of the Mysterious Gate. Commanding wind and rain, he holds authority over esoteric Daoist methods. Deeply favored by the court, he devotes himself to planning for the Daoist community. Then there's Master Li, the mountain temple supervisor, whose virtue shines like jade hidden in mountains and pearls concealed in deep waters. He explores profound liturgies (Keyi) in the vast ocean of Dharma, assisting in temple affairs. Numerous talented builders and generous donors contribute as well, their good reputations shining in this prosperous era, their virtuous names spreading fragrance on this day of spiritual cultivation.

Through religious teaching, the Dao spreads like wind and thunder. The new temple's painted pillars and carved roof ridges pierce the clouds, while colorful windows and elegant doors appear and disappear in the mist. The towering pavilions harmonize with the scenery of the Beginning Blue Heaven (one of Daoism's nine heavens), reaching pure perfection in the Great Red Heaven (another of the nine heavens). The mystical peaks resemble soaring dragons and phoenixes, with layered banners towering into clouds, encircled by radiant light and myriad deities—truly a monumental project seen once in a millennium. Now we conduct the roof-beam raising ceremony, respectfully offering auspicious blessings:

When the eastern beam rises, five-colored auspicious clouds fill the air. Sunlight illuminates golden and silver palaces as mountains echo in response—may longevity be boundless.

When the southern beam rises, countless verdant peaks appear bluer than indigo. Rainbow banners and feathered insignia flutter in the sky, while we, humble as millet grains, bow reverently northward.

When the western beam rises, jade forests and immortal herbs reach the white clouds. The sacred cliffs and peaks stand as miraculously as Mount Qingcheng (a famous Daoist mountain).

This passage is a ceremonial prayer recorded in the Daoist text Xianquan Ji, used during the beam-raising ritual of a Patriarch Hall. It depicts a sacred architectural setting and invokes divine blessings.

To the north of the beam, heaven and earth merge into one. The altar, built of white marble, stands in solemn sanctity, gathering ten thousand spirits. Above the beam, amidst swirling clouds and mist, one glimpses the radiant chariots of immortals, with phoenixes forming their procession—as if transported to the ethereal Jade Capital of celestial realms. Below the beam, following the profound formulas of Daoist practice, the moon's glow illuminates the Mystic Sovereign's altar, surrounded by celestial music as true immortals descend.

We pray that after this beam is raised: the imperial domain may expand further, the Daoist teachings flourish increasingly, and all people under heaven be bathed in the grace of the Dao, enjoying its pure and harmonious influence. May the transmission of Daoism endure eternally, and the immortal lineage continue without end.

The text particularly praises the orthodox Daoist lineage descending from Zhang Liang (Marquis of Liu) of the Han dynasty, comparing its preciousness to flawless jade. It extols the sage governance of the reigning emperor (the Ninefold Sovereign), whose achievements rival those of the legendary rulers Tang of Shang and Wu of Zhou, and whose glory matches the golden ages of Han and Tang. The exalted status of the Patriarch (Zhengyi Chongxuan Shenhua Jingying Xianyou Zhenjun) is highlighted—his mystical Daoist methods and majestic dignity crown him supreme among the Three Sacred Mountains (Daoism's foremost peaks), as he protects the nation and its people across generations.

Finally, the passage describes miraculous signs during the hall's construction: dragon deities assisting in transporting materials, and cranes carrying emerald-green tiles in their beaks—manifestations of the sacred nature of Daoist architecture. The entire prayer brims with devotion to Daoist transmission and gratitude for imperial patronage of the teachings.

The text depicts the magnificent scenery and construction process of a Daoist celestial paradise. The osmanthus tree on the moon has fully grown, and golden hours have arrived at the Purple Mansion (the highest Daoist paradise) among the clouds. The twelve celestial layers have transformed into a Jade Capital resembling the Penglai Immortal Isles, while thirty thousand immortals have migrated from the Fangying Immortal Isle. The mother-of-pearl palaces and cinnabar platforms (abodes of immortals) are clearly visible, and the stamen-adorned staircases and jade halls stand in majestic splendor.

Spring warmth permeates the Phoenix-Unicorn Isle, surrounded by three immortal mountains; phoenix-feathered banners flutter as celestial music resounds through the nine heavens. Rainbow bridges span the mists, and lightning strokes caress the sky—only such magnificent landscapes can properly honor the exalted status of the immortal masters. This elevated terrain commands reverence from both humans and heavens. Divine guardians stand watch, with wind and thunder perpetually attending this sacred capital. Pearls and jades radiate brilliance, while the Milky Way directly connects to the Heavenly Emperor's abode.

These precious jade-bound immortal texts find their equal only in Ge Hong's (renowned Eastern Jin Daoist master) collections, while the golden-stemmed jade scallions (immortal herbs) might only be matched by those from Mount Mao (famous Daoist mountain). Inheriting forty-three generations of Daoist lineage and establishing a fifteen-hundred-year foundation, this place enjoys both divine protection and geomantic excellence. Constructed in harmony with celestial timing, the completion was swift. Six symbolic beams were reverently installed, with dual ridgepoles raised high:

Eastern Ridgepole: Its numinous Qi (vital energy) originates from Mount Guangyue, where the Dao flows like dragons. Spring returns to the earth, the morning sun shines beautifully, and gentle winds nourish all beings.

Western Ridgepole: Immortal platforms and rocky peaks pierce the clouds, with jade pools and trees existing beyond the rosy mists. Celestial decrees (immortal edicts) frequently descend from purple clay-sealed documents.

Southern Ridgepole: Chen Lake stands as tall as Mount Hua and Mount Heng, with cloud banners and mist scepters arrayed across the sky. Sunlight guards the white jade casket of immortality.

Northern Ridgepole: Here the Daoist Patriarch (Laozi) ascended to divinity, his transcendence unfathomable. Crimson-robed immortals (high-ranking Daoists) leap like fish through layered heavens, for this has been an immortal dwelling since antiquity.

Upper Ridgepole: Celestial emperors reside at thousand-ren heights, with divine chimes (immortal music) often resounding in the Great Purity Realm (highest heaven). The jade government's (celestial bureaucracy) essential teachings pass down through generations.

Lower Ridgepole: Tiger guards and dragon flights, phoenix carriages stand arrayed. Jade scriptures (immortal texts) radiate through five-colored auspicious clouds, where billions of years converge beyond day and night.

Prayers after raising the ridgepoles: May the sacred longevity equal heaven's span, the imperial enterprise flourish mightily. May crown princes glorify the foundation, bringing peace to all under heaven. May achievements rival Xiao He and Cao Shen (renowned Han dynasty ministers), households prosper like the Yang-Guo families (possibly ancient wealthy clans). May blessings overflow like rivers and seas, the Mystic Gate's (Daoism) teachings revitalize the foundation. May virtue shine like fine jade, the teaching flourish ever brighter in the East. May the ancestral altar endure eternally, the Dao's methods boundless.

This is a dedicatory text for the ridgepole-raising ceremony (important Daoist construction ritual) of the Three Gates. Mount Longhu (cradle of Daoism) is renowned as the pure void blessed land, while the Phoenix-Unicorn Isle (legendary immortal isle) remains...

This scripture passage depicts the magnificent reconstruction of the Daoist sacred site Xianquan Abbey after a devastating fire, capturing the profound religious significance and divine aura of this Daoist sanctuary.

The text first describes how this abbey, though severely damaged by fire, has now been completely rebuilt, restoring its solemn Daoist grandeur. It mentions the enshrinement of the Three Pure Ones (Sanqing, the highest Daoist deities) and various other sacred beings, with particular reverence for Patriarch Zhengyi Chongxuan Shenhua Jingying Xianyou Zhenjun (the founding patriarch of the Zhengyi school), thus continuing the authentic lineage of Orthodox Unity (Zhengyi) Daoism and propagating its profound teachings. The abbey's location was carefully selected to harness favorable geomantic energies from surrounding mountains and waters, with its architectural layout following the patterns of cosmic movement. It preserves precious scriptures and cultivation methods passed down through fifteen centuries.

A vivid description follows of the reconstructed complex: golden-roofed and jade-decorated halls manifest the sacred achievements of the Twenty-Four Dioceses (traditional Daoist administrative divisions). Gateways symbolize the passage of sun and moon and the opening-closing of heaven and earth, while exquisite towers appear graced by divine presence. Several eminent Daoist masters are specifically mentioned: Master Fu, the immortal official and abbot of Shenle Abbey, returned from the capital to resume his former duties; the mountain-dwelling Master Ju, a man of impeccable virtue, received imperial commendation; and Master Cao, the Daoist registrar, contributed his profound scholarship to the abbey's reconstruction plans.

The latter section employs dazzling imagery to portray the sacred atmosphere: carved beams and painted pillars reach toward the clouds, with murals so lifelike one might glimpse immortals descending on rainbow banners. The surrounding peaks resemble coiling dragons and leaping panthers, while Daoist priests in cloud-like ritual robes stand with crane-like grace and phoenix-like poise. Devotees gaze in reverence as various auspicious signs manifest.

The passage concludes with poetic verses depicting the abbey's four-directional auspiciousness: eastern dawns reddening sea and sky, with the altar protected by wind and thunder; southern skies graced by immortal processions amid celestial fragrances; western jade altars glowing with night candles, their cinnabar radiance illuminating all. The entire text manifests the sacred nature of Daoist temples as places of communion between humanity and the divine, radiating solemn majesty.

This passage describes the prayer text used during the Daoist roof-beam installation ceremony (shangliang ritual) for temple construction. The term "Golden Well Spirit Spring" (jinjing lingquan) refers to the auspicious water source at the building's foundation site, while "Purple Tenuity" (ziwei) is the abbreviated name for the Celestial Emperor's Purple Tenuity Enclosure residence.

The general meaning conveys: May the installed main beam establish an imperial foundation as vast as the heavens, with mysterious virtue (De) shining like spring sunlight. May all blessings and auspicious signs feel the nurturing grace of Heaven and Earth's transformations, with favorable winds and timely rains all returning to the Dao's nourishing embrace. Let Daoist teachings become more manifest, and the pure Daoist spirit flourish increasingly.

"Five winds and ten rains" (wufeng shiyu) is a specialized Daoist term describing ideal natural weather conditions, while "potter's kiln" (taorong) metaphorically represents Heaven and Earth's power to mold all creation. Through this architectural ritual, the prayer expresses aspirations for national prosperity, people's peace, and the flourishing of Daoist teachings.