《道門定制》Vol. 2

The Daomen Dingzhi (Taoist Customary Regulations) was compiled by the Western Shu Daoist priest Puan Lü Yuansu, with Hu Xianglong (Daoist name Xingzhai), known as the True Recluse of Zhuling, serving as the editor. This scripture meticulously documents the essential liturgical norms of Daoism.

Regarding the specifications for petitions and formal documents (including ritual papers), the required height is uniformly set at one foot and two inches.

The text enumerates the sacred titles and backgrounds of the nine supreme deities in Daoism:

The first is the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), honored as the "Great Sage Celestial Worthy of Primordial Beginning, the Supreme True Being of the Golden Palace of the Cavern of Truth, Spontaneously Manifested." This deity brought forth all things at the dawn of the cosmos and is the ancestor of all paths of the Dao. The second is the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), honored as the "Great Sage Celestial Worthy of Numinous Treasure, the Jade Emperor and Sovereign Lord of the Dao of the Cavern of Mystery," who descended in a specific era to expound the teachings and deliver sentient beings. The third is the Celestial Worthy of the Dao and Its Virtue (Daode Tianzun, also known as Taishang Laojun), honored as the "Great Sage Celestial Worthy of the Golden Palace of the Cavern of Spirit, the Mysterious Origin Elder Lord, the Holy One Who Descended to Be Born," who manifested multiple times in the human realm to instruct humanity.

Next is the Jade Emperor (Yuhuang Shangdi), whose full title is "August Jade Emperor of Heaven, Who Holds the Mandate of Creation, Governs the Cycles of Time, Embodies the True Dao, and Commands the Vast Cosmos." He is equivalent to the Heaven-Sovereign (Haotian Shangdi) venerated in imperial rites and is the supreme ruler who created all things. The Great Emperor of the Purple Tenuity and Celestial Sovereign (Ziwei Tianhuang Dadi, also known as Yaopobao) and the Great Emperor of the Northern Dipper (Ziwei Beiji Dadi, the deity of the Big Dipper) govern the movements of the stars. The Empress of Earth (Houtu Huangdiqi) is the goddess of the earth, paired with the Jade Emperor as the "Heavenly Father and Earthly Mother."

Lastly, the text records the format for the "Petition to the Nine Sovereigns": The opening must state the full title and position of the presiding high priest (Gaogong), written as "The fully titled high priest (your servant) [name]," followed by the phrase "humbly submits this memorial." Then, the sacred title of the invoked deity (e.g., "your servant before the Golden Palace") is specified, along with the purpose of the petition on behalf of the devotees of a particular place.

This scripture passage describes the standardized format and content of a memorial petition presented by a senior Daoist priest (gaogong fashi) when conducting a zhaijiao ritual (Daoist blessing ceremony) for devotees.

The priest first identifies himself, stating the date, time, location, and the specific devotee for whom the ritual platform is being established. With humility, he acknowledges his limited abilities while emphasizing his sacred duty to deliver all beings from suffering. He describes preparing the altar with reverence and strictly following liturgical procedures (keyi).

The text details the memorial's formal structure: the opening must address the "Golden Portal" (referring to the celestial court) and include the officiating priest's rank and name, while the closing requires the phrase "respectfully sealed." For rituals dedicated to the Nine Emperor Deities (important stellar deities in Daoism), the petition may be simplified.

The priest expresses profound reverence for the divine, earnestly beseeching the deities to witness human suffering, descend to the ceremony, and ensure its successful completion—bringing blessings both to the devotees and the nation. The document concludes with the submission date, the priest's official title and name, and reverential phrases like "with utmost awe, we bow our heads" to demonstrate sincerity.

This passage essentially serves as a standardized template for memorial petitions in Daoist zhaijiao rituals, containing all necessary honorifics, formal structures, and essential content. It reflects the rigorous procedural nature of Daoist ceremonial practice.

This is the standard format for memorial documents used in Daoist salvation rituals, divided into two parts:

The first part is a memorial addressed to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism). The presiding high priest (referring to himself as "your subject") reports: As an ordained Daoist priest, his sacred duty is the salvation of departed souls. He now prepares to conduct a salvation ritual for the deceased so-and-so from such-and-such place, along with other wandering spirits. The ceremony will employ the Golden Register and White Slips (sacred documents for salvation attributed to Lord Laozi) and cloud-seal talismanic decrees (special ritual scripts). Concerned that the deceased may be detained in the underworld due to unresolved karmic burdens, the priest petitions Yuanshi Tianzun to mercifully command the Eastern Peak's Office of Mount Tai (which governs the underworld) and all subordinate bureaus of earth and water to pardon the sins of the departed, granting them rebirth and enabling their attendance at the ritual to receive salvational merits. The memorial concludes by beseeching the Dao's Qi (the sacred energy of Daoism) to empower these documents, ensuring compliance from underworld officials.

The second part is a petition submitted to the Celestial Pivot Court (Tianshu Yuan, the celestial administrative bureau). It declares that an altar has been solemnly erected and rituals are commencing according to liturgical protocols (Keyi). Following the regulations established by the Celestial Master Zhang Daoling (founder of organized Daoism), all important documents must be transmitted through the Celestial Pivot Court. The priest humbly requests the Court's presiding immortal—the True Lord Who Upholds Orthodoxy and Assists the Mysterious—to forward the memorial, while petitioning for the dispatch of duty-bound divine generals to deliver these documents to celestial palaces. He further seeks the Court's subtle empowerment to ensure underworld compliance with all issued decrees. The altar now stands prepared, awaiting the descent of sacred beings.

Note: The term "Nuqing Edict" refers to the canonical law of the Daoist underworld, while "Nine Sovereigns" denotes the nine stellar lords of the Northern Dipper. "Mansan" indicates the concluding phase of the ritual. These memorial formats embody the Daoist religious concept of "communicating with the divine through documents," using standardized writings to interact with celestial beings.

This is a standard memorial format used in Daoist Zhaijiao (purification rituals), documenting the written petition submitted by the officiating priest to the deities. The priest, self-titled as "Gaogong" (chief ritual master), addresses the celestial beings with reverent trepidation, beseeching their divine presence at the ritual altar.

The opening section conveys the priest's profound awe: With utmost sincerity, he gazes upward to implore the descent of various deities to witness this Zhaijiao ceremony. Though presumptuous in disturbing their majestic dignity, he presents this memorial with boundless reverence, clearly noting the date and his full ordained name.

The text sequentially addresses five paramount patriarchs (Lingbao Mysterious Great Master, Lingbao Scripture Master, Lingbao Register Master, Lingbao Ordination Master, and Lingbao Ritual Supervisor) in formal petitions. Humbly requesting their compassionate descent upon cloud-borne chariots to the ritual space, the priest seeks their audience with mortal supplications—that the merit of this ceremony may ascend to celestial awareness, bestowing blessings upon both the Yin (underworld) and Yang (material) realms.

Subsequent petitions extend to the Three Realms' deities (celestial, terrestrial, and aquatic domains). For the celestial sphere, invitations are extended to the Jade Emperors, sun and moon deities, stellar divinities, and the Upper Prime Celestial Official. The terrestrial realm summons the Middle Prime Earth Official, mountain and river gods, while the human domain invites past emperors and immortal adepts. The priest solemnly presents the secret "Three Sovereigns' Numinous Script" (of Heaven, Earth, and Humanity) to ceremonially summon these powers.

A special entreaty follows to the Jade Void Emperor and the Three Sovereign Lords (Sovereign Lord of Jiazi Celestial Cycle, Sovereign Lord of Jiashen Earthly Cycle, and Sovereign Lord of Jiayin Human Cycle). The priest implores their sagely compassion to cast divine radiance upon the mortal plane, purifying the celestial documents so communications may reach the upper, middle, and nether realms—uniting all sacred beings at the altar to grace both Yin and Yang domains with benediction. The memorial concludes with reiterated apologies for intruding upon divine majesty, resealing with date and the priest's full name.

Such memorials constitute essential liturgical documents in Daoist ritual practice, embodying the religion's cosmological principle of "Heaven-Human resonance" through this solemn mode of divine communication. Key theological concepts referenced—including the Three Officials (Celestial, Earthly, and Water) and Three Sovereigns—represent fundamental deity systems within Daoism's sacred hierarchy.

This is a template for ritual documents used in Daoist purification ceremonies (Zhaijiao), primarily for the salvation of deceased souls and the invitation of deities. The document consists of several sections:

The first section is a petition addressed to the Great Emperor of the Eastern Peak (the foremost of Daoism's Five Sacred Mountains, governing the underworld). The presiding high-ranking priest (without using self-deprecating terms) states his native place and current residence, explaining that he is conducting a purification ritual for a Daoist household to deliver deceased family members and unrelated wandering souls. Having prepared a purified altar space according to the specifications of the "Yellow Register Jade Repository" scripture, and having already petitioned the Jade Pure Palace (abode of the Primordial Heavenly Worthy) for absolution of the souls' transgressions, this special declaration is made to the Benevolent and Sagely Emperor of the Eastern Peak. The petition humbly requests the emperor's presence to witness the ceremony and to issue orders for the release of souls to receive salvation.

The second section presents a document submitted to the Upper Pure Celestial Pivot Court (the celestial administrative body in Daoist cosmology), explaining the ongoing ritual for the household and requesting the transmission of relevant documents to the Supreme Elder Lord (Taishang Laojun).

The final section provides standard invocational formulas for various deities, applicable to fire star rituals, the True Martial Emperor (Zhenwu Dadi), the Lord of Literary Brilliance (Wenchang Dijun), and other ceremonial offerings. Again bearing the priest's name, these formulas respectfully invite the deities to descend and witness the ceremony.

All these documents follow fixed formats containing elements such as date, priestly titles, and honorific language, reflecting the strictly standardized documentation system in Daoist rituals. Through this formal correspondence, human petitions are transmitted to the divine realm.

This document presents a template for Daoist salvation rituals to redeem departed souls, containing two official formats for petitioning the underworld authorities.

The first part is an application submitted to the Great Emperor of the Eastern Peak (Dongyue Dadi, the sacred mountain deity governing the underworld):

The presiding high-ranking ritual master (without using the humble title "subject") solemnly declares: A ritual ceremony is being conducted for the salvation of the deceased [name], along with their ancestors, relatives, and friends, through the accumulated merit of the rites. Considering that the relevant departments of the underworld may not yet be aware that the deceased has received the grace of redemption from the Supreme Venerable Lord (Taishang Laojun), and may still be detaining the soul for punishment, the master provides detailed information including the deceased’s name and date of death. He humbly requests the Benevolent and Sagely Great Emperor of the Eastern Peak (Tianqi Rensheng Dadi) to compassionately issue an order for the relevant underworld offices to temporarily suspend the deceased’s punishment until the ritual altar is opened, at which time the Supreme Venerable Lord’s decree of pardon will be presented. The document concludes with the date and the full title of the presiding master.

The second part is a petition for refining and salvation submitted to the Southern Immortal Palace:

The presiding high-ranking ritual master (without using the humble title "subject") declares: The Golden Register and White Slip (Jinlu Baijian, ritual documents for salvation) have been performed for the deceased. He now earnestly petitions the Great Emperor of Longevity of the Southern Pole (Nanjí Changsheng Dadi), the Six True Lords of the Southern Dipper (Nandou Liuzhen Jun), and the True Lord Who Revives the Dead (Huihai Qisi Zhenjun), in accordance with the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), to open the Flowing Fire Refining Pool (Liuhuo Liandu Chi, a sacred flame believed to purify departed souls) so that the deceased may attain rebirth. The document similarly concludes with the date and the full title of the presiding master.

Finally, it is noted that such documents are uniformly written on white paper and issued by the Supreme Mysterious Capital Bureau (Tai Xuan Du Sheng, the Daoist administrative office of the underworld) to the local earth god (Tudi Shen) or temple guardian deities. These documents serve as a bridge between the realms of yin and yang in Daoist salvation rituals, aiding the liberation of departed souls.

This Daoist document is an official dispatch (diewen) used during Zhaijiao (purification rituals), primarily serving to report ritual preparations to the deities and request their assistance.

The text first explains the purpose of the ceremony: devotees in a certain locality, having prepared an solemn altar for practicing the Daoist rites, are about to commence the ritual. However, recognizing the barrier between mortals and the divine, and fearing mundane disturbances might offend the sacred, formal communication becomes necessary.

The document petitions various deities: it requests celestial officials be dispatched to oversee the ceremony, demands solemnity within the ritual space, and requires reverent reception of the deities' descent without any disrespect toward heavenly majesty. It also promises proper offerings to the deities upon the ritual's completion.

The standard format includes:

1. Date of issuance

2. Recipient deities (written in cinnabar): Local territorial guardians (liyu zhenguan), celestial messengers of the Three Realms (sanjie gongcao), and emissaries of the Four Directions (sizhi shizhe)

3. Issuer credentials: Titles of the presiding priest (gaogong) and Celestial Master (Tianshi)

There are three document types:

1. "Capital Dispatches" (du die) sent to local deities (additional earth gods included for disaster-relief rituals)

2. General dispatches addressed to deities of the Three Realms

3. "Upper Realm Dispatches" (shangjie die) specifically for celestial messengers (written on white paper), emphasizing the need for swift transmission due to the vast distance between heavenly and mortal realms

Each dispatch stresses the importance of thorough case examination, prompt message delivery, respectful reception of deities, maintaining ritual space solemnity, and fulfilling post-ceremony promises. All documents conclude with standardized closing formulas.

(Note: Such dispatches constitute crucial liturgical documents (keyi) in Daoist Zhaijiao rituals, functioning as official correspondence between humans and deities. They embody the religious principle of "serving deities through human protocols" in Daoist practice.)

This scripture records the document formats used in Daoist Yellow Register (Huanglu) purification rituals (Zhaijiao), comprising three official missives addressed to the upper, middle, and lower realms, along with a preliminary soul-summoning document. These texts serve to invite various deities to descend to the ritual arena and assist in the ceremony.

The first section, the "Upper Realm Missive," functions as an invitation to celestial deities. It reverently invites the Primal Yang Sovereign Emperor, the Heavenly Emperors of all realms, the sun, moon, stars, and the Upper Primordial Celestial Official (Shangyuan Tianguan) to temporarily leave their heavenly abodes and descend to the ritual site. The document promises to report truthfully upon the ceremony's completion, ensuring the deities' efforts are not in vain. According to protocol, this missive must be written on white paper and issued by the Supreme Mysterious Capital Bureau (Tai Xuan Du Sheng) - the highest administrative body in Daoism.

The second section, the "Middle Realm Missive," addresses mountain, river, and water palace deities. It summons the numinous powers of cavernous peaks, water palace spirits from lakes and rivers, as well as underworld officials from the Nine Layers and Nine Abysses (Jiulei Jiuyou, representing Daoism's multi-layered subterranean realms). Similar promises of post-ritual reporting are made, following the same format as the Upper Realm Missive.

The third section, the "Lower Realm Missive," targets terrestrial deities. It invites past emperors, temple gods, and immortal adepts who govern human affairs to descend via cloud chariots to the ritual arena, employing equally respectful language.

The concluding "Preliminary Soul-Summoning Document" is a distinctive yellow-paper missive specifically addressed to local earth deities (Tudi Shen). It declares the Jade Emperor's (Yuhuang Dadi) imperial decree to deliver souls from hell, particularly mentioning the Three Officials' Nine Bureaus (Sanguan Jiufu), the Northern Capital Luo Feng (Beidu Luofeng, a Daoist hell), and the Nine Abysses. The text requests earth deities to guide these souls to the ritual site for deliverance. The use of yellow paper signifies its special ceremonial status.

This document serves as an official dispatch to underworld deities during Daoist salvation rituals, following the formal structure of ancient government correspondence. Its primary purpose is to petition various divine beings to assist in the deliverance of deceased souls.

The text first establishes that this Golden Register White Slip ritual is conducted under the authorization of the "Three Heavens" (Sanqing, the highest Daoist pantheon), transmitting the Nine Perfect Precepts (the nine salvific commandments for souls) to redeem the departed. It demands that relevant deities solemnly prepare the altar and execute the rites at the appointed time.

Subsequently, it meticulously details information about the deceased requiring salvation: including names, familial relationships, dates of death, etc. Special emphasis is placed on how these souls may have accumulated karmic transgressions during their lifetimes, leading to their detention in underworld courts without rebirth. Through the Primordial Decree (Yuanshi Tianzun's divine mandate), their sin records are now to be erased, karmic roots severed, and their liberation from the underworld facilitated.

The document instructs all levels of underworld administration—from City Gods (local underworld magistrates) and Earth Deities to the Lord of Mount Tai (a major deity overseeing underworld affairs), the Three Officials and Nine Bureaus (Heavenly, Earthly, and Water Officials with their subordinate departments), and the Fengdu Hell system—to coordinate in releasing these souls. Particular stress is placed on ensuring unobstructed passage through all checkpoints, manifesting the compassionate will of the Supreme Venerable Lord (Laojun, the highest Daoist divinity).

Attached is the "Nüqing Ghost Extraction Warrant," a specialized document for summoning souls, requiring yellow paper inscription accompanied by specific incantations. The entire document must be issued by the Supreme Mysterious Capital Bureau (the Daoist conceptualized underworld administrative center) to local Earth Deities, with copies circulated to all relevant underworld departments for coordinated implementation.

The referenced "Yellow Register Retreat" (Huanglu Zhai) represents Daoism's most solemn salvation ritual, while the "Covenant Truth Treasure Altar" (Mengzhen Baotan) denotes the sacred ceremonial space. Through such formal documents, Daoist tradition maintains that tangible influence can be exerted across the yin-yang divide, directly affecting underworld judicial processes.

This passage explains the specific documentation format and operational procedures for conducting Daoist zhaijiao (purification rituals) to liberate deceased souls. The process is divided into several key components:

First is the basic format for preparing liberation documents. These must meticulously list the names of deceased family members and other departed souls to be liberated, along with their dates of death. For pre-prepared documents, the phrase "previously summoned in advance" (已预先追抽) should be noted; for documents used during the ritual, the term "all names hereby fully released" (依名尽行释放) is written.

Next concerns the categorization of departed souls. For those who accumulated virtue (De) during their lifetime or whose families have already conducted liberation rituals - souls who may have already reincarnated - special notation should be made in the merit register. For souls yet to be liberated, the phrase "specially granted pardon" (特与赦原) is written, indicating their liberation through the current ritual.

The scope of liberation encompasses beings from all six realms of rebirth (Asura, Human, Hell, Hungry Ghost, Animal realms, etc.). The ritual requires cooperation from relevant deities to ensure these souls arrive punctually to receive liberation.

The most crucial component is the "Primordial Command Document" (元始符命) issued in the name of the highest Daoist deity, Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning). This orders deities throughout the ten directions (including the Three Officials, Nine Bureaus, and 120 Departments) to assist souls in escaping suffering according to the Nüqing Code (女青律条, Daoist precepts). Notably, it mentions males possessing three hun (ethereal souls) and seven po (corporeal souls), while females have three hun and fourteen po (a distinctive Daoist soul theory), urging their swift liberation from hell's torments for rebirth in the Southern Palace (南宫, celestial realm) or reincarnation.

Finally, official communiqués written on white paper are issued to City Gods (城隍, local protector deities). These require local deities like City Gods and Earth Gods to facilitate the ritual without obstructing souls' attendance. The "Supreme Mysterious Capital Bureau" (太玄都省) referenced here represents the highest administrative body of the Daoist underworld, equivalent to a netherworld central government.

All documents must be written with vermilion ink to signify sacred solemnity. This entire process exemplifies the Daoist liberation ritual's characteristic of "communicating with deities through documents" (以文通神), employing formal paperwork to interact with the divine realm and assist souls in attaining liberation.

This passage describes three types of documents used in Daoist rituals for guiding departed souls, namely the "Five Routes Dispatch," "Youthful Attendant Dispatch," and "Index of Memorial Documents for Submission."

The Five Routes Dispatch (written on white paper) serves as an official document addressed to the presiding deities of the earthly realm. It specifies: a Daoist-devoted household from a certain location is holding a ritual ceremony (daochang) on a particular date. Concerned that the departed soul being guided might encounter obstacles while traversing mountains, rivers, and checkpoints, the document requests all deities to clear the path and escort the soul to the ceremony. It further commands all checkpoint officials (both in yin and yang realms) to comply with the salvation liturgy (Keyi) and refrain from obstructing the soul's passage.

The Youthful Attendant Dispatch (also on white paper) is addressed to the youthful attendant spirits tasked with soul salvation. It records the scheduled time for altar opening and celestial petitions during the Great Yellow Register Retreat (Huanglu Dazhai, a major Daoist salvation ritual). Mentioning the use of a specific number of Golden Register White Slips - True Talismans for Alleviating Suffering (a type of salvation fulu), it instructs these attendant spirits to carry these talismans to the Ten Directions of the Infinite World (the Daoist cosmological concept of universal space) and swiftly execute the salvation mission according to the talismanic decree, helping souls escape suffering.

The Index of Memorial Documents for Submission serves as a catalog of ritual documents. It particularly notes that if subordinate deities obstruct the delivery of memorials to the celestial court, such offenders should be sent to the North Prison of Heavenly Unity (Tianyi Beiyu, one of Daoist hells) for lawful punishment.

All these documents bear the seal of the "Office of the Great Yellow Register Retreat" and are issued by the presiding high-ranking ritual master (Gaogong Fashi). The repeated emphasis on strict compliance by all deities reflects the Daoist ritual principle of "controlling spirits through ritual law."

This scripture describes the document format and divine hierarchy used in Daoist zhaijiao (purification rituals). When a Daoist temple needs to submit memorials to the celestial realm, the documents must follow specific protocols.

The document begins by naming the celestial officials receiving the memorial, with the instruction "Deliver immediately via the cloud path (referring to the celestial highway) without delay." It then records the precise year, month, day and time, along with the surname of the presiding high-ranking ritual master (gaogong daoshi).

The text enumerates key elements of the Daoist divine hierarchy: First comes the sacred incantation recorded in the Nüqing Die (an important Daoist scripture), followed by two manifestations - "gathered form" and "dispersed form." It then systematically lists the Three Pure Ones (Sanqing) - the Jade Pure Great Emperor, Supreme Pure Great Emperor, and Grand Pure Great Emperor; the Four Heavenly Gate Kings; the Five Directional Emperors (corresponding to the Five Phases of metal, wood, water, fire and earth); the Six Jia and Six Ding divine generals; the Seven Stars of the Northern Dipper; the Left and Right Assistant Star Lords; the Eight Vajra Guardians; the Nine Heavenly Primordial Lords; and the Ten Directional Dharma Protector Kings. The document concludes with the "Edict of the Jade Emperor."

These contents reveal the comprehensive divine system within Daoist ritual practice and the standardized format for celestial correspondence, embodying the Daoist religious concept of "resonance between heaven and humanity."