《道門定制》Vol. 10

This scripture documents a Daoist ritual document known as "Changing Registers and Altering Records" (Gengji Huan'an). The text was jointly collated by Lü Yuansu and Hu Xianglong, Daoist priests from Western Shu (present-day Sichuan region).

It states that when someone sincerely repents and seeks moral renewal, they may establish an "Altar of Five Precepts" according to Daoist regulations to perform the ritual assembly for "Changing Registers, Altering Records, Prolonging Life, and Extending Years." During the ceremony, the Five Precepts established by the Supreme Laozi (Taishang Laojun) - fundamental Daoist ethical codes - are transmitted, exhorting devotees to diligent cultivation without slackening, thereby eliminating misfortunes and inviting blessings.

Daoism teaches that celestial beings meticulously record human virtues and faults: the Three Platforms and Northern Dipper Lords (Santai Beidou Jun), manifestations of the Big Dipper deities, constantly document merits and demerits above people's heads; the Three Corpse Spirits (Sanshi Shen) residing within the human body ascend to heaven every Gengshen day (once every sixty days) to report transgressions; similarly, the Kitchen God (Zaoshen) makes monthly reports on the last day of each lunar month. Additionally, deities like the Three Officials and Five Emperors (Sanguan Wudi) and the Great Unity Director of Destinies (Taiyi Siming) periodically evaluate human karma at sacred sites like the Azure Numinous Cavern of Yin (Qingling Dongyin) and the Three Palaces of Northern Feng (Beifeng Sangong).

The scripture explains that the Celestial Emperor dispatches Register-Calculating Youths (Zhusuan Tongzi) carrying blue and black registers to document good and evil deeds in the mortal realm before reporting to heaven. The Director of Destinies (Siming Shen) metes out punishments according to offense severity: major crimes shorten lifespan by twelve years (called "seizing a cycle"), while minor offenses deduct one hundred days ("seizing a calculation"). Grave sins may even affect descendants. This moral accounting never ceases - virtuous deeds extend life, while wickedness invites Six Heavens' Demonic Forces (Liu Tian Mogui) to claim one's hun and po souls.

Human lifespans are governed by the underworld bureaucracy, with celestial deities strictly examining the Registers of Life and Death (Shengsi Bu). Those recognizing their heavy karmic burdens - fearing their souls might be claimed by Three Realms' deities, severing vital energy; or those currently suffering illness, disaster, or imminent death - may apply to the underworld for "Changing Registers and Altering Records" through ritual assemblies, sincere repentance, and charitable donations. This process allows confession of sins and vows toward virtue, effectively petitioning to amend one's karmic records.

The "Five Precepts of the Most High" recorded in Daoist Ritual Regulations constitute essential disciplines for Daoist cultivation. Observing these precepts helps nourish the hun and po (ethereal and corporeal souls), purify the spirit (Shen), and attain the merits of longevity and well-being. These five precepts are transmitted by high-ranking ritual masters (Gaogong Fashi) to disciples during ceremonies, accompanied by the issuance of a formal ordination certificate (Jiedie).

The first precept prohibits miserliness. Practitioners should regularly maintain Daoist temples (Gongguan), cultivate fields of blessings (accumulating virtuous deeds), relieve the impoverished, aid the suffering, craft divine statues, and transcribe scriptures (Jing). Such actions bring health, longevity, and prosperity to one's descendants.

The second precept forbids greed. One should cultivate compassion and frugality, regularly perform purification rituals (Zhaijiao), recite scriptures, practice the Dao, burn incense, and praise the deities. This accumulates immeasurable blessings and benefits all beings.

The third precept prohibits anger. Practitioners should maintain a joyful heart, relinquish distinctions between self and others, treat all with compassionate forbearance, and preserve a serene and tranquil mind. This harmonizes body and spirit, warding off illness and suffering.

The fourth precept prohibits envy. One should frequently reflect on oneself, yield to others, speak gently and skillfully, and guide others with wisdom. This enables all who encounter the practitioner to grow in wisdom.

The fifth precept prohibits deluded thoughts. Practitioners must maintain correct mindfulness and stillness, contemplate the emptiness of all phenomena, purify inner and outer realms, and align with the true Dao. This liberates the illusory physical form, allowing nine generations of ancestors to ascend to heaven.

Upon receiving the ordination certificate, disciples must diligently uphold these precepts. Earthly deities will record their virtuous deeds, while the Ten Directional Divine Kings and the Three Realms and Four Offices (Daoist pantheon) will notify the underworld, transforming shortened lifespans into longevity and dispelling calamities and ailments. Those who persistently observe the precepts will gain protection from benevolent spirits, accumulate blessings and wisdom, and ultimately realize the Great Dao of emptiness.

The certificate concludes with the date of issuance, the disciple's name, and the signature of the transmitting master (Chuandu Shi), witnessed by the two celestial venerables: the Heavenly Worthy of Upholding Fasting to Protect the World and the Heavenly Worthy of Maintaining Precepts to Aid Beings. It is also reported to the Great Emperor of the Eastern Peak (Dongyue Dadi, the deity governing the underworld from Mount Tai), with the high-ranking ritual master submitting the document in formal petition.

This certificate was issued in a certain locality of the Great Ming nation, where a disciple devoutly received the Five Precepts transmitted by the Most High Lord Lao (Taishang Laojun) in the ritual arena, vowing to reform and renew. Considering the disciple's limited virtuous deeds and heavy karmic burdens—lest underworld deities audit merits and faults, reducing lifespan or inviting misfortune—this document is specially submitted to explain the circumstances and beseech divine leniency.

This is a petition document used in Daoist Zhaijiao (purification ritual) ceremonies, addressed to the Heavenly Equal Benevolent Sage Emperor of Mount Tai (the deity of Taishan) to request fate alteration and disaster elimination. The devotee confesses their transgressions before the deity, beseeching the Lord of Mount Tai's Prefecture (the divinity governing life and death) and his subordinate seventy-two departments of judges to amend the records in the Register of Life and Death.

The ritual requires specific ritual implements: seventy-two sets each of brush pens, inkstones, counting rods (ancient calculation tools), and petition papers, symbolizing the corresponding seventy-two departments of the underworld. The Daoist priest formally submits the document to the underworld through the "Supreme Mysterious Capital Bureau," a celestial administrative body in Daoist cosmology, citing doctrines of "life extension beyond destined limits" from the Daoist scriptures Yuanshi Wuliang Duren Jing (Original Beginning's Infinite Salvation Scripture) and Wuyue Zhangren Longqiao Jing (Five Peaks Elder's Dragon Stride Scripture). These texts explain that through sincere repentance and adherence to the "Supreme Five Precepts" (fundamental Daoist ethical codes), one may prolong life and avert calamities.

The document particularly emphasizes the need to erase the devotee’s recorded transgressions in the underworld archives, re-register them as if reborn, eliminate illnesses and misfortunes, and record their merit from upholding the precepts to grant future blessings. Finally, the presiding master priest (Gaogong) signs the document, invoking the important Daoist divinity "True Lord of Orthodox Unity, Supporter of Mysteries and Responder to Truth, Under the Support of the Three Heavens" as a witness.

The section on the duty roster for the Yellow Register Retreat (a major Zhaijiao ritual for salvation of the deceased) specifies the need for numerous officiants to participate collectively, completing this sacred ceremony with solemn reverence. The entire process exemplifies Daoist religious practice, where Zhaijiao rituals serve as a medium for human-divine communication and the resolution of misfortunes.

This scripture records the personnel arrangements and duty regulations for conducting Daoist Zhaijiao (purification rituals). First, it enumerates the principal positions: the Ban Shou Fashi (leading ritual master, a rank higher than the Gaogong Fashi who must be a venerable Daoist priest), the Gaogong Fashi (a ritual master who must have received the Dadong Jing Falu [Great Cavern Scripture registers]; if not qualified at this level, the priest must at least possess the Lingbao Zhongmeng Falu [Numinous Treasure Middle Covenant registers]), along with the Dujiang (lector), Jianzhai (ritual supervisor), Shijing (scripture attendant), Shixiang (incense attendant), Shideng (lamp attendant), Zhiqing (chime master), and others. Each position must document the appointee's native place, temple affiliation, and name.

It is specifically noted that the Ban Shou Fashi must be selected from among those of high moral character; if no suitable candidate is available, alternative arrangements may be made. The Gaogong Fashi is the only position entitled to be called "Fashi" (ritual master), as it holds the core teachings of the tradition. Additionally, a young Daoist priest skilled in phonetics and clear enunciation should be specially assigned to recite Zhangbiao (memorial documents to the deities), as this is a crucial part of the Zhaijiao ritual. An elderly priest with poor eyesight might make mistakes in this role.

Other auxiliary positions, such as Zhi Gongyang (offering attendant), Zhi Shoulu (censer bearer), Zhi Tan (altar attendant), and Zuo Tan (altar assistant), may be arranged as needed. Finally, all participants are reminded to fulfill their duties conscientiously, adhering to the Xianjia Keyi (liturgical protocols of the immortals) to communicate with celestial deities and collectively complete this sacred Zhaijiao ritual without negligence. The text concludes with the format for daytime and nighttime altar announcements, with nighttime rituals particularly emphasizing the universal salvation of beings.

(Note: Zhaijiao is a major Daoist sacrificial ritual; Falu refers to the hierarchical credentials of a Daoist priest’s cultivation; Zhangbiao are memorial documents submitted to deities; Zhi Tan refers to altar duty personnel.)

During large-scale Daoist zhaijiao (purification rituals), all sentient beings—whether living humans in the yang realm or spirits in the yin realm—seek blessings from the ceremony. Thus, both organizers and ritual masters must embrace the intention of universal salvation, avoiding outdated practices that focus narrowly on "orphaned souls of the five surnames" (unworshipped deceased). Only then can true merit (gongde) be achieved.

Historically, nighttime ritual proclamations (bangwen) were disorganized and lacked pedagogical value. These now require revision to properly convey Laozi's original intent of universal deliverance. Current ritual practices exhibit three flaws: first, summoning deceased spirits often begins only after human guests are seated; second, altar (tanchang) arrangements are overly simplistic; third, hastily prepared offerings and brief clamor before burning paper effigies to "see off" spirits entirely miss the purpose of allowing souls to hear the sacred scriptures.

The proper procedure should be: on the first night, summon spirits to receive precepts (jie) at the altar; on the second night, provide ritual sustenance (hushi) during the salvation rite while offering exhortations and teachings; only then may spirits be ceremoniously returned. This sequence truly embodies the profound meaning of universal deliverance.

Within the grand Huanglu zhaijiao (salvation ritual for the deceased), altars must generate blessings for all beings trapped in samsara across the Three Realms (desire, form, and formlessness realms), including:

• Deva-gati (heavenly beings intoxicated by blessings)
• Asura-gati (bellicose demigods)
• Human realm
• Hell realm's prison officials and guards
• Preta-gati (hungry ghosts)
• Tiryagyoni-gati (animals, named for their horizontal birth posture—unlike upright humans or downward-growing plants)

Each being clings to distinct delusions: devas grow arrogant through privilege, asuras seethe with combativeness, humans obsess over wealth and status while neglecting cultivation, hell's functionaries...

This scripture expounds the Daoist practice of breaking free from the cycle of suffering through repentance and adherence to precepts. It begins by stating that those with cruel hearts lacking compassion will fall into the evil destinies (referring to unfavorable rebirths such as animals or hungry ghosts), finding it difficult to attain liberation. Particularly, the insatiable hungry ghosts, tormented by the flames of desire, remain trapped in the Six Realms (heaven, human, asura, animal, hungry ghost, and hell) due to their failure to realize their true nature.

Now, one must cultivate virtuous deeds to awaken the innate radiance of their nature. All should rely on the power of the Supreme Dao Ancestor (the highest deity in Daoism), sincerely receive the Nine Authentic Precepts (key Daoist ethical guidelines), repent for unwholesome karma accumulated over countless lifetimes, maintain right mindfulness free from deluded thoughts, and reform themselves. In today's ritual assembly, all must genuinely repent. Those who have already attained liberation should help awaken those yet to hear the true teachings.

Whether celestial beings, human relatives, or underworld officials, all must strengthen their virtuous resolve to pursue higher liberation. Human beings and other sentient beings should recognize their inherent goodness, abandon falsehood, and return to the true Dao. Even animals and hungry ghosts burdened by heavy negative karma are permitted to reform through repentance. All present should deeply contemplate these teachings, hoping to soon transcend cyclic existence and together return to the virtuous path.

Yet one must remain vigilant against obstinate evil spirits, heretics, and malevolent entities who refuse to reform. Clinging to wicked thoughts, they delight in creating division, reject admonition, constantly provoke conflict, terrorize wandering souls, and disrupt virtuous deeds—these pose serious obstacles. In such cases, it must be clearly declared: if any vicious spirits persist in wanton behavior, the local Earth Deities (guardian spirits overseeing territories) will deliver them to the Northern Prison of Tianyi (a netherworld institution punishing evil spirits) to be judged and punished according to celestial law, demonstrating the majesty of the Dao's justice.

The text concludes by noting its issuance during a night purification ritual (Zhaijiao) on a specific date, signed by the presiding High Merit Master (senior Daoist ritual specialist). An appended section explains the transmission of ritual registers (Fulu), mentioning that disciples must submit handwritten vows to their masters, who then tear the ritual contract to signify the transmission—essential procedures preceding formal ordination ceremonies.

In Daoist ordination rituals, there exists a meticulous procedure when disciples receive Fulu (talismanic registers, the credentials of Daoist practice). For child initiates, parents must express the intention on their behalf; when priests bestow Fulu upon devotees, the conferral must follow a hierarchical progression according to previously granted register ranks.

The disciple must prepare precious silks and gold as ritual offerings, humbly stating their aspiration: "I beseech the Dushi (ordination master) to take pity on this disciple's sincere pursuit of the Dao, to satisfy this thirst for cultivation, and grant permission to permanently wear these registers as sacred protective talismans." Simultaneously, they solemnly vow: "Should I recklessly disclose these secret methods after receiving the Fulu, or transmit them to unworthy individuals, may I face punishment from the Three Officials (Celestial, Earthly, and Water Officials) without resentment toward the Dharma or my master."

The official document must record the date and the Dushi's formal religious title. The Luquan (ordination certificate) bears the imperial reign era name and celestial stem-branch date, proclaimed by the ordination priest to all deities of heaven, earth, water realms, and sacred mountains. The disciple must personally declare their birthplace, name, age, and express their devotion to the Dao, delight in its methods, and aspiration for longevity, handwriting their oath.

During the ceremony, priest and disciple ritually bisect the Luquan (called "dividing the ring and breaking the covenant") while facing the assembly of the Three Officials' saints, pledging: "Should the disciple break this vow, may they fall into ghostly realms; even when facing the Three Calamities and Eight Difficulties as trials, never shall they blame heaven or others." This covenant follows the statutes established by Laozi (the Most High Lord Lao).

The Luquan production follows exacting standards: using half-width yellow silk (one chi two cun in length), with twelve lines of vermilion text meticulously written at each end without error. Special talismanic patterns are inscribed in the center, fastened with gold (or silver) rings threaded with blue silk. A ritual knife prepares the ring's division—the priest keeps the left half, while the disciple safeguards the right half, preserving it for life without violation.

The child initiate's sash (five chi long, in blue-purple) symbolizes master-disciple transmission, representing the internalization of teachings. This customized ritual embodies the solemn "covenant authority transmission" of Daoism, materializing sacred commitments to strengthen practitioners' sense of responsibility through tangible tokens of faith.

This is an official document from a Daoist Anzhai Jiao ritual (a house-purification ceremony) addressed to the Kitchen God (Zaojun). Disciple [Name], under the guidance of Master [Name] who has received the Daoist Fulu (talismanic registers conferred during ordination), solemnly composes this document to affirm their eternal commitment to the Daoist path.

The document is issued to the Director of Fate Kitchen God (Siming Zaojun) and the Twenty-Four Kitchen Deities under the jurisdiction of the Northern Pole Institute for Expelling Malignancies (a Daoist institution specializing in dispelling harmful influences). It states: Considering that impure materials may have been used during the kitchen's construction, or that the stove's placement might be inauspicious, and acknowledging possible inadvertent offenses against the Kitchen Gods in daily life, this formal document is prepared as part of sincere repentance through the Zhaijiao (purification ritual).

The text reads: May the Kitchen Gods witness our sincerity and promptly expel all malevolent and impure Qi from this dwelling, allowing no unclean forces to linger. All demonic entities and spectral beings must be completely banished to restore purity throughout the household. We implore each Kitchen Deity to return to their appointed stations, safeguarding the family's well-being, preventing fires and thefts, and ensuring smooth resolution of both private and public affairs. For past unintentional transgressions, we seek merciful judgment according to orthodox Daoist law.

The document concludes with the date of issuance and the officiating priest's religious title. This passage originates from Volume 10 of the Daomen Dingzhi (Daoist Ritual Standards), a canonical text governing Zhaijiao ceremonies.