《道法會元》Vol. 40

This is an ordination certificate (a formal document granting Daoist ritual authority) from the Qingwei lineage, one of Daoism's major traditions. Its core purpose is to petition the Three Thunder Marshals (Celestial Lords Deng, Xin, and Zhang) to descend and transmit thunder rituals to the disciple.

The text begins by stating the disciple's fortunate karmic connection to the Daoist path from past lives, while humbly acknowledging current inadequacies in cultivation and accumulated karmic burdens. With utmost sincerity, the disciple seeks transmission of Qingwei's thunder method mysteries. A solemn vow follows: upon receiving these sacred techniques, the disciple pledges to uphold celestial principles by propagating orthodox teachings, exorcising evil, relieving suffering, and liberating wandering souls. Should the disciple later break this oath—whether through neglectful practice, disclosing secret methods, or improper transmission—they willingly accept divine retribution.

The document specifically invokes the Three Thunder Marshals (Deng Bowen, Xin Hanchen, and Zhang Yuanbo, chief deities of the Thunder Ministry) to lead their celestial retinue to the ritual altar at the appointed time. This divine assembly includes: Celestial Lords governing the Three Qi and Nine Heavens talismanic registers, the Thunder Emperor Celestial Lord, officers of the Five Thunders, along with hierarchical deities from Fengdu (the Daoist netherworld). These beings are summoned to fulfill their respective duties, ensuring that whenever the disciple performs rituals—be it prayer or exorcism—their spiritual intent will immediately resonate with divine response.

The certificate concludes by affirming its authority through the sacred statutes of the Primordial Heavenly Worthy (Daoism's supreme deity) and the Jade Purity Emperor, witnessed by Qingwei's ancestral masters (including the Golden Tower's Radiant Numinous Wonder-Preserving Immortal Sovereign and the Purple Void Sovereign). Written in vermilion ink on yellow paper, the document is formally submitted to celestial and underworld bureaus for archival.

Note: Here, "Qi" (炁) denotes primordial energy; "Fengdu" refers to the Daoist underworld; "mystical practice" (玄功) indicates cultivation work; "exorcistic rites" (芟禳) describe disaster-averting rituals. Such ordination certificates represent esoteric transmissions within Daoism, functionally equivalent to modern professional certifications.

This is an official document conferring a ritual rank upon a disciple within Daoist tradition, forming a crucial part of internal ordination ceremonies. The text meticulously records the complete procedure of granting the ritual rank to disciple (name).

First, the document petitions the inner and outer courts of the Nine Heavens Golden Tower (the highest divine realm in Daoism) for approval to bestow the ritual rank upon the disciple, along with the corresponding seals and edicts (symbolizing the authority of the rank). It specifically emphasizes announcing this event throughout the celestial realms and universally proclaiming it across the Three Realms (heaven, earth, and the underworld), while commanding earth deities to assist in subduing demonic obstacles and protecting the disciple in their practice of the Dao.

Next, the document notifies the City God (the deity overseeing urban areas) as well as the local gods of provinces, prefectures, counties, and community altars (guardian deities of regions). These deities are instructed to respond promptly and cooperate whenever the disciple engages in prayer, exorcism, inner visualization (a Daoist cultivation method), or the execution of talismanic commands, without any delay.

The text mentions the "Primordial One Qi Myriad Spirits Thunder Bureau," a key institution within Daoist thunder rites, while "Golden Tower Luminous and Profound Mysterious Dao Guardian Immortal Primordial Lord" and "Supreme Pure True Dao Purple Emptiness Primordial Lord Wei" are the titles of ancestral masters responsible for transmitting the rank. These deities and ancestral masters collectively witness and authorize the conferral of the ritual rank.

The entire document follows a rigorous format: first submitting the petition to celestial authorities, then announcing it to terrestrial deities, embodying the Daoist concept of "transmission across the Three Realms." Through this ceremony, the disciple formally obtains the qualification to perform rituals, legitimately wielding talismans (fulu) and summoning deities to aid the world and deliver salvation.

This passage presents the official document format used in Daoist liturgy, consisting of three main sections:

The first section is an official dispatch addressed to City Gods (local guardian deities), instructing all regional deities—including City Gods of prefectures and counties, as well as Town and Village Earth Gods (Sheji deities)—to promptly execute the talismanic commands issued by Daoist priests without delay, thereby upholding the Daoist teaching of universal salvation. The text specifies that all deities within the state sacrificial system must be notified.

The second section contains a priest's petition requesting ecclesiastical appointments. The Daoist priest petitions the Patriarchs (the Numinous Perfected Lord Jinque Zhaoning Miaodao Baoxian Yuanjun and the Purple Void Perfected Lord Jinque Shangbao Qingzhen Zixu Yuanjun Wei) to establish official positions, requesting bestowal of ritual implements (Daoist ritual objects) and titles. Specific requests include: conferral of certain positions, establishment of the "Primordial Unity of Ten Thousand Thunder Gods Office," founding of Qingwei ritual spaces, granting of ritual seals like the "Qingwei Tianbao Daoist Patriarch Seal," and ritual instruments such as the "Primordial Command for Summoning Ten Thousand Deities."

The third section is a celestial decree (Kaotian Fugao) issued in the name of the "Primordial Unity of Ten Thousand Thunder Gods Office," declaring it to be in accordance with the mandate of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity), which all beings across the Three Realms must obey. The document concludes by dispatching the swift celestial messenger "Yang Jie, the Nine Heavens Express Talisman Courier" to deliver it to the celestial court.

These documents reveal the administrative system of the spirit world in Daoist ritual practice, where priests communicate with deities through specific liturgical formats to request assistance or issue commands. The mentioned ritual implements—such as the Seven Stars Ritual Sword and the Tianpeng Ruler—are important Daoist ritual objects used in exorcisms and other ceremonial practices.

This scripture records a formal Daoist ritual document, detailing the proper procedure for a disciple's request to receive transmission of the Qingwei lineage's teachings. The text mentions "Perfected Lord Wei," a revered patriarch of the Qingwei tradition honored with the title "Perfected Purple Empyrean Lord, Supreme Guardian of the Golden Portal."

The document first states that the disciple has formally submitted a petition to study the graded teachings of the Qingwei tradition. It then enumerates the various written communications required: three memorials to be delivered to the Lofty Primordial Illumination Palace (an important celestial court in Daoist cosmology), four petitions addressed respectively to the Northern Dipper's Jade Pivot Palace and three other key administrative bureaus, along with a personal letter destined for the Golden Portal's Luminous Condensation Palace.

The text references significant Daoist cosmological locations: the "Northern Yin Fengdu Palace" representing the underworld realm, the "Aquatic Fusang Palace" governing water domains, and the "Penglai Mysterious Empyrean Palace" alongside the "Three Great Thunder Lords" as abodes of important deities. All these documents must be delivered through specific ritual protocols.

A notable passage highlights the use of the "Jade Talisman for Opening Heaven and Connecting the Three Realms," along with three official dispatches to be sent to various administrative offices within and beyond the Nine Heavens' Golden Portal. The document concludes by invoking divine messengers like the "Swift Burning Flame Yang Talisman Envoy" to expedite delivery of these communications, summoning the relevant deities to appear at the altar at the appointed time.

The entire document follows strict formal conventions, embodying the Daoist ritual principle of "communicating with the divine through writing" by establishing official correspondence across the Three Realms. The signatory, "Perfected Lord of Mysterious Dao and Guardian of Immortals from the Golden Portal's Luminous Condensation," represents another key Qingwei patriarch who, together with Perfected Lord Wei, authenticates this document's efficacy.

This scripture documents the ritual protocols for deity invocation and ordination certificates (fulu) used in the Qingwei lineage (a major Daoist school) during religious ceremonies. The text comprises three main sections:

The first section details the deity invocation ceremony. Before performing rituals, the master must reverently summon various divine beings to descend and assist. The deities mentioned include: the Thunder Ministry's First Office (highest thunder authority), Two Courts (referring to the Jade Pure Court of Divine Empyrean and the Qinghua Court of Divine Empyrean), Three Bureaus (key thunder departments), the Five Thunders' Supreme Celestial Realm (deities governing the five thunders), and various offices of Fengdu (underworld administrators). The ritual master petitions these deities to dispatch their sacred powers to the altar according to the decree of the Celestial Worthy of Primordial Beginning (Daoism's supreme deity), thereby facilitating the ritual's completion.

The second section presents the ordination certificate. This records the disciple's formal apprenticeship and petition to receive Qingwei ritual rank. The disciple must submit a written declaration affirming their Daoist study aims to benefit humanity through virtuous acts like rainmaking and exorcism. This document must be submitted to the celestial court, announced throughout the Three Realms (heaven, earth, and underworld) and Ten Directions (all spatial dimensions), requiring celestial approval before official rank conferral.

The third section contains the initiation certificate. After formal rank attainment, disciples must register with the Thunder Ministry bureaus. This document is presented to various thunder deities, notifying them of the new priest's qualification to summon divine assistance when performing rituals.

The entire ceremony embodies the Daoist concept of "cosmic resonance between heaven and humanity," maintaining that proper rituals enable communication with deities to obtain sacred power. The ordination process follows rigorous protocols requiring multiple approvals—serving both as priestly credentialing and as proper reverence toward the divine.

This passage is an ordination document from the Qingwei lineage (an important Daoist school), recording the complete procedure for a disciple's petition to advance in religious rank. The text describes a long-devoted practitioner now seeking promotion to a higher position.

First, the disciple must prepare a formal petition detailing their cultivation history and promotion request. The document meticulously outlines the required format: leaving a five-inch blank space at the top for drawing fu (Daoist mystical talismans), followed by declaring their lineage affiliation and name while reverently reporting to the ancestral masters.

Having completed the foundational Falu (Daoist qualification system) according to regulations, this disciple maintains focused practice without the slightest neglect of Daoist methods. Now petitioning for advancement to a specific rank, they dare not act presumptuously—hence preparing this formal "Heart Petition of Subtle Harmony" (a specific genre of ordination document).

The text enumerates multiple Daoist deities requiring consultation, including: "The Radiant Dharma King of Highest Origins, Pure and True Purple Void Primordial Lord" and "The Sacred Teacher of Three Heavens, Supreme Minister of Grand Mystery, Orthodox Unity True Lord." These ancestral masters are entreated to endorse the promotion and forward the petition to higher celestial institutions.

Upon approval, the celestial court will issue an official decree (sacred mandate) notifying all relevant divine departments. Henceforth during rituals, the disciple will wield corresponding authority, with their name registered in the Thunder Ministry (Daoist thunder deity administration). The document concludes with aspirations for the Dao's flourishing and the lineage's prosperity.

In closing, the disciple reiterates profound reverence toward the ancestral masters, expressing trepidation for this presumptuous petition while humbly awaiting their decision. Such rigorously structured documents reflect Daoism's hierarchical system and cultivation framework.

This document presents a formal memorial from the Qingwei lineage (an important Daoist school), recording the official procedures for ritual ceremonies conducted by Daoist priests. The text contains several key components:

First is the standard format for petitioning the deities. The priest identifies as a "lineage descendant and subject-minister," affirming his orthodox transmission of Daoist methods. The memorial is addressed to the "Primordial One Qi Myriad Spirits Thunder Bureau" (the highest thunder department in Daoism), delivered via the specialized talismanic messenger Yang Jie (a spirit-official responsible for transmitting documents in Daoist cosmology). The content concerns the application to conduct a ritual ceremony.

The text meticulously enumerates the deities to be summoned: including the Nine Heavens Swift-Flaming Yang Talismanic Messenger (a rapid information courier), the Three Qi and Nine Heavens' Qingwei lineage celestial lords, thunder generals, and other martial deities. These spirits are instructed to fulfill their respective duties during the disciple's prayers, disaster-averting rituals, and visualization practices (a Daoist cultivation method), demonstrating their divine efficacy.

The second part comprises the ordination document. Issued by the "Great Mysterious Capital Administration under the Three Heavens Gate" (a celestial administrative body in Daoist cosmology), it records the disciple's progression from one lu register (a Daoist cultivation rank) to a higher grade. This process requires witness from multiple patriarchs, including the Golden Tower's Luminous and Condensed Wondrous Dao Immortal-Preserving Primordial Lord, Lady Wei Yuanjun, and other important Qingwei lineage patriarchs.

The concluding section presents the thanksgiving memorial, listing five key Qingwei patriarchs: Wei Huacun, Pang Degong, Zhang Daoling, Xu Xun, and Ge Xuan (with their respective celestial palace names in parentheses). The priest humbly submits this memorial, seeking divine forgiveness for any presumptuous transgressions.

The entire document demonstrates the strict liturgical (Keyi) standards of Daoist rituals—from initial petitions, deity summoning, ritual performance, to final thanksgiving—embodying the Daoist religious characteristic of "communicating with deities through documents." The frequently appearing term "die" refers to specialized upward-submitted documents in Daoism, while "lu" denotes both the registers of spirit-generals and soldiers, and the credentials marking a priest's cultivation rank.

I, an ordinary mortal, have been fortunate to establish a Daoist altar in the region of Yangzhou (specific location). Here I burn incense and cultivate the Dao. Though I consider myself but a minor functionary in the Thunder Method tradition, insignificant as a blade of grass, I nevertheless dare—in my foolish mundanity—to inherit the orthodox Daoist lineage. Bearing the seal of the Celestial Master (Tianshi), I have often received divine responses. Yet I fear my faults are many while merits few, my abilities mediocre and virtue (De) shallow. Above, I have failed the heavenly grace; below, I am ashamed before the netherworld. My words and deeds often stray from the path, my body and mind insufficiently pure—profaning the divine generals and violating ritual precepts (Keyi). Having neither repaid my parents' nurturing kindness nor elevated my ancestors, I should confess my shortcomings to partially atone. Relying on the Dao Ancestor's compassion, I beg forgiveness for my transgressions. I vow to hold fast to my original intention and strive to propagate the true Dao.

As spring arrives without yet performing repentance practices, I specially choose this auspicious hour to burn incense and send this petition, offering pure water and flowers to reverently welcome all Perfected Lords to the ritual altar. With utmost sincerity I compose this memorial, bowing repeatedly to humbly address:

Before the sacred presence of all Patriarchs (including: the Great Dharma Master of the Three Heavens, Orthodox Unity's Tranquil Response Manifest Protection Perfected Lord; the High Origin Divine Radiance Dharma King, Pure and True Purple Void Primordial Lord; and five other principal deities), I beseech your compassionate approval of this petition to specially transmit it to the highest celestial realms—the Golden Tower of Three Heavens and Jade Steps of Nine Palaces—requesting the issuance of imperial decrees. May all celestial departments (the Three Bureaus, Courts, Offices, Ministries and Agencies) immediately notify the sacred beings of the Ten Directions and Three Realms—including the Five Elders of the Five Directions, Four Harmonizing Celestial Deities, Four Brahma Heavens, successive generations of Patriarchs, Heaven-Earth-Water offices, stellar and thunder deities, mountain and river spirits, and underworld city gods—that all may be informed.

I pray for the cleansing of my karmic obstructions, nurturing of virtuous roots, salvation of ancestors, and elevation of immortal rank. Furthermore, I request the descent of edicts commanding all thunder deities of the Qingwei Thunder Method lineage (including the Thunder Emperor Heavenly Lord, generals and envoys of all ranks, merit officials, and thunder spirits great and small), along with underworld, mountain, river, and city god guardian armies, to fully comply with the Heavenly Emperor's decree—descending to the ritual altar in manifested分身 forms to protect and uphold. Whenever I perform prayers to dispel calamities, engage in visualization summoning, or employ talismanic writings (Fulu), may all deities respond immediately.

(Note: This is a "Memorial of Office Submission" from Daoist purification rituals (Zhaijiao Keyi), where the ritual master formally confesses faults, declares intentions, and petitions celestial authorization to perform ritual functions. The "Three Bureaus and Offices" refer to the Daoist cosmological administrative system, while "Qingwei Method" was an important Thunder Method tradition during the Song-Yuan period.)

This is a reverent letter from a Daoist disciple to his revered master (Daomen zunshi), expressing his sincere devotion to the Dao and profound admiration for the lineage. The disciple humbly describes himself as lowly and insignificant as a blade of grass, serving as a minor clerk in the Thunder Office (Leiting si, the divine administrative body of the Shenxiao tradition). Grateful for the master's guidance and teachings, he confesses his constant trepidation, feeling unworthy of his responsibilities due to his shallow virtue (De). He fears his inadequacy may hinder the summoning of true spirits (zhenling, divine beings) to perform Daoist rituals and transform the cosmos. Thus, he respectfully composes this internal missive (jiashu, a formal Daoist document), beseeching the master's compassion to intercede on his behalf before the celestial court.

The disciple implores the master to petition the Celestial Emperor (Tiandi) to issue a decree of grace, transmitting it through the Three Departments and Bureaus (sanxing yuanfu, the celestial administrative offices) to proclaim across the Three Realms and Ten Directions (sanjie shifang, the entire cosmos). He seeks acknowledgment from ancestral masters of past generations, the Thunder and Water Palaces (Leiting shuifu, deities of thunder and water), mountain and river spirits (shan yue du), as well as local deities like City Gods (Chenghuang) and Earth Gods (Tudi), that they may assist him in his cultivation or ritual endeavors. The letter emphasizes that, if granted, he vows to propagate the Great Dao (Da Dao), ensuring the flourishing of the lineage's spiritual transmission.

The missive is delivered by two divine messengers: first by Yang Jie, the Swift Flame Talisman Emissary of the Nine Heavens (Jiutian jieji fanyan fushi), and subsequently entrusted to Zhang Ya, the Thunderous Herald of the Radiant Valley (Leiting xinghe cuidu dashi Yanggu shenjun). The document follows strict formal conventions: the cover bears the label "Internal Missive" (jiashu) and the recipient's title—the Most Radiant and Wondrous Immortal Guardian of the Dao, Perfected Lord of Primordial Mystery (Zhaoning miaodao baoxian yuanjun, the master's honorific). The closing notes the date and hour of issuance. Throughout, the tone remains deeply reverent, repeatedly expressing trepidation at daring to trouble the master's dignity, embodying the sacred solemnity and ritual propriety unique to Daoist correspondence.