《道門定制》Vol. 4

This scripture records the Zhen Tian Zhen Wen (True Texts for Stabilizing Heaven) of the Four Directional Heavenly Emperors in Daoism—sacred talismanic incantations used to safeguard heaven and earth while exorcising evil and dispelling calamities. Compiled and edited by the Southern Song dynasty Western Shu Daoist Lü Yuansu, the text comprises four sections corresponding to the talismanic writings and invocational prayers of the eastern, southern, western, and northern heavenly emperors.

The Zhen Tian Zhen Wen of the Eastern Green Emperor (one of the Five Directional Heavenly Emperors governing the east) describes a horned dragon bearing the Hetu (River Chart) to protect the mortal realm. It states that when the True Sovereign descends, all evils shall be vanquished, ensuring enduring peace for the land. The accompanying prayer addresses the Green Numinous Primordial Elder, Lord of the Nine Qi Heaven (eastern deity), beseeching sunlight to nourish all beings and virtuous governance to prevail through benevolent De (Virtue).

The southern talisman of the Red Emperor proclaims that his divine manifestation opens all sacred methods, annihilates demonic forces, and eradicates disasters. The supplication to the Cinnabar Numinous True Elder, Lord of the Three Qi Heaven (southern deity), petitions for enlightened rule to shine like the sun and longevity as enduring as the southern mountains.

Western White Emperor's talisman depicts the Mysterious Maiden (goddess) receiving mandate in the Purple Empyrean Palace while holding ritual fu (talismans), empowered to slay a hundred kinds of malicious spirits. The prayer to the Bright Numinous August Elder, Lord of the Seven Qi Heaven (western deity), seeks autumn's abundant harvests and blessings from the Immortal Matriarch upon royal consorts and descendants.

Northern Black Emperor's scripture declares the Dark Numinous Northern Sovereign's governance over Heaven's Gate, capable of dissolving worldly demonic miasmas. Such talismanic texts were typically recited by high-ranking ritual masters (gaogong fashi) during prescribed dates within Daoist zhaijiao (purification rituals), petitioning for national prosperity and calamity relief. The "cloud-seal script" mentioned refers to Daoism's unique celestial writing system, believed to possess the power to commune with divine beings.

These are several Daoist memorial documents for blessings and disaster relief, written in celestial script (the sacred writing unique to Daoism), to be presented to the celestial court by the presiding ritual master (Gaogong Fashi). The content is divided into two parts: safeguarding heaven and earth, and dispelling calamities in the five directions.

The first part is a memorial petitioning for the stability of heaven and earth. It begins with supplications to the Five Numinous Ancient Lords (the Five Directional Celestial Emperors) and the Five Qi Celestial Lords (deities born from the energies of the Five Phases), inviting the descent of the exalted perfected ones (Gaozhen) so that the spiritual energies of the five directions may circulate harmoniously, with all stars guarding the North Pole. This ensures the imperial authority remains as firm as the Yellow Bell (the fundamental note of the twelve musical pitches, symbolizing the root of all things), nurturing primordial Qi (vital energy) and blessing the emperor with boundless longevity. Next, it petitions the Yellow Emperor of the Center (the central sovereign among the Five Directional Emperors), who receives the Qi of heaven and earth to safeguard the eight directions, using the virtue of fire and the essence of metal to dispel inauspicious influences, ensuring the eternal peace of the nation. It seeks to pacify disasters caused by imbalances of Yin-Yang, so that the imperial lineage may forever enjoy the blessings of celestial sojourn, extending grace to all people and prolonging the ruler’s lifespan.

The second part consists of five true texts for dispelling calamities, each corresponding to one of the Five Phases:

The Eastern Green Emperor (deity of Wood Virtue) section petitions the Year Star (Jupiter) and the True Lord of Chonghua to adjust the positions of the astral officials for a certain Daoist household, correcting celestial configurations and alleviating karmic punishments and misfortunes. It calls upon the Eastern Flower Palace (the celestial palace of the east) to send down divine spirits to distribute Wood Qi, protecting the liver and the ethereal soul (Hun).

The Southern Red Emperor (deity of Fire Virtue) section petitions the Blazing Star (Mars) and the True Lord of Law Enforcement to rectify astral influences for a household, removing karmic punishments. It seeks the descent of divine beings from the Cave of Yang Palace (the southern celestial palace) to eliminate disasters, nurturing the heart’s Qi and the spirit (Shen).

The Western White Emperor (deity of Metal Virtue) section petitions the Great White Star (Venus) and the True Lord of Heavenly Radiance to adjust the astral officials’ configurations for disaster relief. It asks the Palace of White Numen (the western celestial palace) to send down Metal Qi to calm the spirit, pacify the corporeal soul (Po), and regulate the lungs.

The Northern Black Emperor (deity of Water Virtue) section petitions the Chronogram Star (Mercury) and the True Lord of Timekeeping (the text here is incomplete, but the pattern is similar to the other directions), using the virtue of Water Qi to dissolve misfortunes.

Each section concludes with a note specifying the date on which the presiding ritual master proclaimed and enacted the petition, reflecting the standardized procedures of celestial communication in Daoist ritual practice. These documents embody the Daoist cosmological view that links the five viscera of the human body, the planetary movements, and the operations of heaven and earth in a resonant harmony.

This scripture records several important liturgical document formats and ritual contents in Daoism for disaster relief and salvation of the deceased.

First is the Central Yellow Emperor’s True Text for Disaster Relief, a petition submitted by the Daoist priest (gaogong) on behalf of a devotee (a household) to seek deliverance from calamities. The priest petitions the Central Yellow Emperor (one of the Five Thearchs of Daoism) and the True Lord of Earthly Virtue and the Stabilizing Star (a deity governing the land), requesting the adjustment of celestial movements to dissolve inauspicious astrological afflictions in one’s fate. This allows the Dao’s Qi (cosmic energy) to circulate in the Tai Xuan Palace (the Dantian, or energy center of the body) and stabilize the Yellow Court (the core of the Dantian).

Next is the Five Directions’ Refinement and Salvation True Text, used for the salvation of deceased souls. Taking the Eastern direction as an example, the priest, holding the mandate of the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism), petitions the Nine Qi Heavenly Lord of the East (a deity governing the celestial realm of the East) to open the Ninefold Netherworld (the underworld) for the deceased. Through the refinement and salvation ritual, the soul is purified and reborn into the immortal realm. The formats for the other four directions are identical, differing only in the corresponding deities and directions: the Three Qi Heavenly Lord of the South, the Seven Qi Heavenly Lord of the West, the Five Qi Heavenly Lord of the North, and the One Qi Heavenly Lord of the Center.

Lastly is the Edict for the Transfer of the Spirit to Heavenly Rebirth, the formal document for the salvation of the deceased. Based on the information provided by the devotee (such as the deceased’s hometown and time of death), the priest issues the "Jade Script Edict for the Transfer of the Spirit to Heavenly Rebirth" as a credential for the deceased soul, following the standards of the Purple Sun Jade Cabinet Liturgical Code (a Daoist scripture for salvation). Simultaneously, a petition for the remission of sins is sent to the Great Emperor of Fengdu (the supreme deity of the underworld) and the Ten Kings of the Hell Palaces, requesting the pardon of the deceased’s transgressions, the blocking of malevolent influences, and assistance for their ascension to the heavenly realm.

These documents must specify the exact date and the ritual rank (gaogong title) of the presiding priest and are to be recited during specific rituals at the sacred altar (fatan). They exemplify Daoist religious practices of communicating with heaven and earth and harmonizing Yin-Yang through sacred texts.

This scripture is a ritual document used in Daoist salvation ceremonies, primarily describing the process of assisting deceased souls to ascend to heaven through specific rites. The "jade documents" mentioned refer to special writings used in Daoism to communicate with celestial realms, while the "Three Officials and Nine Bureaus" denote the heavenly, earthly, and water officials (Sanguan) along with their nine subordinate administrative divisions.

During the ritual, the Daoist priest submits these documents to the celestial court by burning them, reporting that a salvation ceremony is being conducted for a specific deceased individual. The petition seeks to absolve the soul's karmic burdens from life (such as "erasing records of sins" and "eliminating roots of evil"), enabling the soul to "ascend to paradise." The text repeatedly emphasizes the soul's ultimate transformation—achieving union with the Dao (Dao) and spiritual awakening of its original nature—culminating in the state of "carefree wandering in the highest purity."

The ceremony comprises several key stages: First, a formal declaration is made to the Three Officials and Nine Bureaus to release the soul from underworld detention. Next follows a purification process called "refining substance and clarifying spirit (Shen)." Finally, based on the deceased's accumulated merits during life ("assessing merits and bestowing rewards"), an appropriate immortal rank is conferred ("promoting titles and increasing status"). The document concludes by specifying that the ritual is presided over by a "high-ranking officiant" (chief priest) during a designated date for the "Yellow Register Grand Purification" (a major zhaijiao ritual for salvation), with the final act involving depositing the document in sacred mountains or waters to complete the ceremony.

These writings are regarded as legally binding celestial decrees ("upon receiving this talisman, act accordingly"). Through strict Daoist liturgical procedures, they facilitate the soul's transformation from the underworld to the immortal realms.

This scripture serves as a template for Daoist zhaijiao (purification rituals) when submitting petitions to the Three Officials of Heaven, Earth, and Water (Tianguan, Diguan, Shuiguan) for absolution of sins. The text comprises three main sections:

The celestial petition addresses the heavenly realm, praying for immortality and ascension to Shangqingjing (Upper Clarity Realm, one of Daoism's highest paradises), where the petitioner may stand among the Zhenren (Perfected Ones) of the Five Sacred Mountains. It entreats the most sacred deities to expunge sin records, ensuring the document reaches the Nine Heavens, with golden dragons dispatched as divine messengers. The passage concludes by specifying the ritual's exact date, location (a noted cave heaven), and the presiding priest's name.

The terrestrial petition focuses on the earthly realm, directed to the Yellow Deity of the Central Heaven who governs the land and the Five Directional Earth Emperors. Similarly requesting sin purification, it seeks to deliver the document to the Central Palace using golden seals and white tokens as credentials, again transmitted by golden dragons. This ritual takes place in the central earth chamber of a residence, symbolizing the earthly administrative center.

The aquatic petition appeals to the Three Primordial Officials, Nine Water Palaces' emperors, and twelve river source deities—including the four great water gods of the Yangtze, Yellow, Huai, and Ji Rivers. It petitions for sin records to be erased and documents delivered to the Water Palaces. The ceremony occurs along specified riverbanks or deep pools.

The concluding section presents the "Golden Register White Slips"—a salvific talisman issued by Yuanshi Tianzun (Celestial Worthy of Primordial Beginning, Daoism's supreme deity). This proclamation absolves deceased souls from underworld suffering, invoking the Three Officials, Nine Palaces, and hell administrators. The text promises liberation from eternal darkness, restoration of spiritual light, dissolution of karmic debts, and resolution of grievances. Souls may ascend to paradise through the virtuous power of the Supreme Nine Authentic Precepts. The talisman's efficacy is activated during grand purification rituals.

Notable elements include "golden dragon couriers" serving as celestial messengers, the "Tai Sui [year]" dating system, and "central chamber" denoting a residence's symbolic earth palace. These standardized petition formats and incantatory contents exemplify Daoism's religious practices of heaven-earth communication through ritual liturgy.

This scripture describes the Daoist ritual process and talismanic content for the salvation of departed souls. It primarily involves deities such as Siming (the god governing lifespan) and Silu (the god recording good and evil deeds), who assist in the deliverance of souls through fulu (Daoist ritual talismans and registers).

The ritual employs various talismans, including the Jiuku (Salvation from Suffering) Talisman and the Changsheng (Longevity) Talisman. The Daoist priest performs ritual actions like kouchi (teeth-tapping, a ceremonial gesture for divine communication) while reciting incantations to summon the Three Pure Ones (Sanqing, the highest Daoist deities), the Jade Emperor, and deities from the Vermilion Palace Fire Mansion of the Southern Cinnabar Heaven—a sacred space for refining departed souls.

Particular emphasis is placed on the Great Lord of Longevity from the Southern Changshang Palace, who assists souls through golden registers and white slips (ritual documents for salvation) in the Flowing Fire Courtyard of the Vermilion Palace. Here, souls undergo purification to dissolve karmic obstructions and attain rebirth. Their names are inscribed on the purple registers (celestial rolls) to facilitate their ascension.

The ritual also invokes the Eight Lords of the Fetal Spirit (deities governing birth), the gods of the sun and moon, and the Great Emperor of Longevity of the South Pole. Through practices like chuiqi (breath expulsion, a Daoist cultivation method), the ritual bridges the realms of Yin and Yang, illuminating the Nine Earths and Nine Waters (the underworld) to liberate trapped souls.

The text clarifies that these talismanic documents are issued to deities of the ten directions for the salvation of the deceased, rather than being given directly to the departed. The entire ceremony must strictly adhere to Daoist liturgical codes, with merits delivered swiftly through the "wind-fire courier system"—a metaphysical method for rapid transmission of talismanic decrees.

This scripture describes the format and content of a Daoist ordination certificate (similar to a salvation document) used in rituals for the deceased. It consists of several key components:

First, it emphasizes formal requirements: the document must not directly state the deceased's name nor include the name of the transmitting priest (the Daoist officiating the ceremony). Instead, phrases like "Sealed by the High Merit Officer [title]" should be used when inscribing the Salvation True Talisman and Longevity Numinous Talisman.

Next, it explains the document's origin: its format was revised based on the Scripture of the Nine Perfect Precepts, with the purpose of requesting ordination precepts for the deceased soul. Quoting the Primordial Heavenly Worthy's Scripture on Extracting from the Nine Darknesses, it states that after death, names are recorded in the Black Registers of the Nine Darknesses (the underworld's records), making liberation difficult. Relatives must establish a ritual space where transmitting the Nine Perfect Precepts and burning the Golden Register Numinous Talismans can erase these records, allowing the soul to ascend to the Southern Palace (abode of immortals) and potentially become a Perfected Being of the Nine Palaces.

The text then details the ritual contents: the Nine Perfect Precepts must be transmitted to the deceased, using the Golden Register White Slips (salvation documents) along with the Salvation and Longevity Numinous Talismans. It specifically lists the nine precepts proclaimed by the Primordial Heavenly Worthy: honoring parents, loyalty to rulers, no killing, no sexual misconduct, no stealing, no anger, no deception, no arrogance, and single-minded adherence to precepts.

Finally, it admonishes the deceased soul: these precepts and talismans are of utmost importance, as upholding them brings protection from guardian spirits. The ordained must maintain steadfast faith, sever evil karma, and accumulate virtuous merits for liberation. The document concludes with the issuance date and the official title of the presiding High Merit Officer (senior Daoist priest).

These elements reflect Daoist religious rituals for saving souls through precept transmission and talisman burning, embodying fundamental Daoist views on life, death, and morality.

This Daoist document (ordination certificate) bears the inscription "Sealed by the Transmitting Master [name]" on the front, with the reverse side marked "Bestowed by the Supreme Golden Register Altar of the Nine Perfect Precepts for Salvation, to be received and worn by the deceased [name]." It serves as credentials for the departed to receive precepts.

Ancient rituals valued simplicity and practicality, whereas contemporary practices increasingly pursue novelty and complexity. The Lü family's revised edition, upon textual examination, shows discrepancies with the ritual standards recorded in the Daoist Canon and should not be adopted indiscriminately. Originally, salvation rituals for the deceased required only two documents: the Nine Perfect Precepts certificate and the Golden Register white slip (salvation document), as clearly documented in the Scripture on Extracting from the Nine Darknesses. Later, ritual masters began imitating imperial edict formats, creating various precious decrees for disciples, claiming that living masters received celestial appointments and promotions due to their meritorious service to the world.

Although Editor Pǔ'ān followed this format, he simplified it into a standardized template. Recently emerged documents like the "Wondrous Register of Heavenly Ascent Mandate" and similar credentials have multiplied in variety but gradually lost their original essence, becoming tools for fame and profit while disregarding karmic consequences. For instance, multiple versions of the "Nine Dragons Mandate" circulate with questionable authenticity. The practice of issuing "Hell-breaking Talismans" to the deceased only to subsequently recall their spirits to the ritual altar for repentance and ordination defies doctrinal logic.

Particularly questionable is the labeling of precepts in the ordination certificate, such as "First Preliminary Perfect Precept: Respectfully serve and nourish parents; Second Mindful Perfect Precept..." The canonical text actually states: "First, respectfully serve and nourish parents; second, be diligent..." in complete form. These classifications like "Preliminary Perfect" and "Mindful Perfect" were later additions by Master Guangcheng (Du Guangting) in liturgical texts to elaborate on scripture meanings—how can they be equated with precepts personally proclaimed by the Celestial Worthy (the highest Daoist deity)? This distinction must be clarified to prevent confusion among the uninformed.

Finally, instructions for using the purification talisman are appended: After writing the talisman in cinnabar, burn it and cast into the bathing basin while practitioners collectively chant the Great Brahma Scripture of Eight Heavens. The ritual master must recite the Three Lights Incantation while forming hand seals to gather Qi (cosmic energy), then direct the Qi into the bathing area before commencing the purification ritual. This "Supreme Purification Talisman for Soul Salvation" originates from the Secret Methods of Universal Salvation from the Shangqing Tradition.

This passage is the content of a Fulu (talismanic decree) used in Daoist rituals for the salvation of deceased souls. The general meaning conveys that the Supreme Lord Lao (the highest deity in Daoism) issues this decree to cleanse both body and mind of all departed spirits, purifying their De (virtue/power) and washing away the karmic burdens and defilements accumulated through past and present lives. Through such purification rites, the consciousness of these souls is restored to purity, enabling them to properly attire themselves, don ritual implements, and hold scriptures—presenting themselves with solemn dignity to pay homage to the celestial deities. Ultimately, they may comprehend the true Dao and attain ascension to immortality.

The document concludes by stating that this decree takes immediate effect upon issuance, with blank spaces left for entering the specific date. The notation "髙功半銜" (partially inscribed title of the High Priest) refers to the signature by the presiding Gaogong (High Priest, the chief ritual master in Daoist ceremonies), though only half of the official title is written here—the complete ritual rank would be filled in during actual usage. This content originates from the fourth volume of Daomen Dingzhi (Standardized Daoist Rituals), a canonical text regulating Zhaijiao (purification rituals) and Keyi (liturgical procedures) in Daoist practice.

Key features preserved:

1. Technical terms like Fulu, De, Gaogong, Zhaijiao, and Keyi maintain their pinyin forms with contextual explanations

2. "Supreme Lord Lao" is used for 太上老君 rather than "Laozi" to emphasize the deity's ritual context

3. The description of ritual mechanics (cleansing, attire, scripture-holding) mirrors the original's detail

4. The academic tone balances accessibility with precision regarding the document's liturgical function

5. Structural elements like the date blank and priestly signature are retained verbatim to reflect the ritual document's authentic form