《道門定制》Vol. 6

Volume 6, Section Bing-6 of Daomen Dingzhi (Taoist Customary Regulations) was compiled and edited by the Western Shu Daoist Priest Puan Lü Yuansu, with editorial supervision by Zhu Ling Zhen Yin Xingzhai Hu Xianglong. In his preface, the author notes that while this classic collects essential Taoist liturgical procedures, it still lacks many zhaijiao (Taoist sacrificial rituals). To provide complete reference materials for devoted practitioners, he decided to supplement and refine the text, making it a comprehensive scripture. He also humbly acknowledges that any shortcomings may be corrected and expanded upon by later scholars.

The text then details the categories and functions of Taoist fasting rituals. Guangcheng Xiansheng (referring to the renowned Tang Dynasty Daoist Du Guangting) originally classified fasting methods into twenty-seven types, but here ten major zhai rituals and their purposes are highlighted:

1. Taiyi Zhai (presided over by the Ten Divine Taiyi): Reserved exclusively for emperors, used in solemn ceremonies for heavenly worship and sacrificial offerings.

2. Jiutian Zhai (presided over by the Nine Heavenly Life-Giving Celestial Emperors): Protects national stability and averts calamities.

3. Jinlu Zhai (presided over by the Upper Primordial Celestial Official): Ensures the emperor’s safety and strengthens the nation’s foundation.

4. Yulu Zhai (presided over by the Middle Primordial Earth Official): Primarily safeguards the imperial family and inner court, also used when ministers perform meritorious service for the state.

5. Huanglu Zhai (presided over by the Lower Primordial Water Official, also connecting with the Upper and Middle Primordials): The most widely applicable, capable of protecting the nation, aiding the people, redeeming ancestors, and delivering souls from hell.

6. Mengzhen Zhai: Used for ancestral temple sacrifices and redeeming deceased officials.

7. Dongyuan Zhai (centered on the Northern Emperor): Specifically dispels epidemics and evil influences.

8. Jiuyou Zhai: Illuminates the underworld through lamp-lighting rituals to liberate lost souls.

9. Wulian Zhai: Conducted when a Daoist practitioner undergoes yuhua (ascension/death) to pacify the soul.

10. Zhengyi Zhai: Employed in the transmission of scriptures and talismans (fulu) and the continuation of the Daoist lineage.

These ten fasting rituals each have complete keyi (liturgical norms), while the remaining seventeen are recorded in Du Guangting’s Guangcheng Huanglu Xushi Yi (Preface to the Guangcheng Yellow Register Rituals). Additionally, the text mentions fifty forms of "Hetu Mass Offerings" (He Tu Zhong Jiao), for which Du Guangting also established corresponding regulations. Together, these zhaijiao rituals form a rich and comprehensive system of Taoist sacrificial practice.

Daoism has established corresponding zhaijiao (purification rituals) for various needs, though most people remain unfamiliar with them. The principal rituals include the following:

The Hetu Neipian records the Sanguang Chenyao Jierang Xingyun Jiao (focusing on the Eleven Star Lords), specifically designed to dissolve calamities, alter fortunes, and prolong life with blessings. There is also the Nanbei Ersi Yansheng Tongjiao (worshiping the Southern and Northern Dippers), which extends lifespan, averts mortal crises, and heals illnesses while dispelling misfortunes.

The Xuanling Beidou Qiyuan Yansheng Jiao is dedicated solely to the Big Dipper, said to guarantee responses to prayers. The Qiyu Jiulong Jiao petitions for timely rain and snow for the nation and its people. The Wudi Anzhai Jiao pacifies household spirits and wards off malevolent forces. The Ziting Beiyin Jiao (exclusively honoring the Northern Dipper) addresses severe disasters, career stagnation, or unresolved grievances—requiring strict cultivation and triple performance of the ritual for efficacy.

The Hetou Daiming Jiao severs "fulian" (the haunting of the living by deceased spirits), employing fourteen effigies and ten offerings as symbols, with a boat prepared by the river to carry away misfortunes. The Xiaozai Yisuan Jiao submits memorials to the heavens to dissolve disasters and prolong life. The Zhengyi Chuandu Jiao accompanies the transmission of fulu (talismans and registers), protecting ordained disciples.

The Chufu Dingming Jiao (centered on the Nine Heavens Elder, performed on birthdays) originates from the Kaitian Jing expounded by Elder Zhenjun, reminding participants to honor parental kindness on their birthdays while comprehending life-nourishing principles. The Gengji Huan'an Xuming Yanzhu Jiao requires worship of the Great Emperor of the Eastern Peak and his Seventy-Two Bureaus—suited for critical illnesses or life-threatening situations—demanding adherence to the Five Precepts and genuine repentance for effect.

The Dongyue Yansheng Jiao venerates the Imperial Lord of the Sacred Mountain for lifespan extension and repentance. The Beiji Zhenwu Jiao invokes Zhenwu the Perfected Warrior to exorcise evil and bestow blessings (both rituals were codified by Immortal Wei Xianchao). The Wenchang Qilu Jiao petitions Wenchang Dijun for scholarly honors and official advancement.

(Note: "Jiao" refers to Daoist altar ceremonies for deity worship; "fulian" denotes the Daoist concept of harmful spiritual influence from the deceased upon the living; "fulu" are mystical diagrams and inscriptions used to summon deities or expel ghosts.)

This passage explains several important Daoist purification rituals (zhaijiao) and their functions:

Fertility Ritual (from the 40th scroll of the Duren Jing): Praying for offspring to continue the family lineage and ensure prosperous ancestral worship.

Pregnancy Protection Ritual (from the 36th scroll of the Duren Jing): Through offerings to the sixty-six divine generals of Liujia, this ritual safeguards fetal development and ensures safe delivery.

Grave Pacification Ritual: Calming departed souls in burial sites, resolving negative influences, and bringing peace to the deceased.

Fire Aversion Ritual: Appeasing the Fire Star Deity to confess transgressions and prevent fire disasters.

Salvation Ritual (primarily using the Jiuyou method): Assisting departed souls to escape purgatorial suffering and repent their misdeeds.

Rebirth Ritual (honoring the Ten Direction Celestial Worthies and Perfected Beings): Guiding departed souls to favorable rebirths according to their wishes. These rituals can span several days for grand ceremonies or be completed in one day for simpler versions, with petitions adapted to specific circumstances. Simplified versions are acceptable when resources are limited.

Other significant rituals include:

• Lingbao Soul Liberation Ritual: Saving departed souls according to Laozi's divine will
• Daoist Ordination Ritual: Praying for deceased Daoist priests
• Cultivation Repentance Ritual: Daoist practitioners confessing transgressions to eliminate karmic obstacles

Master Guangcheng (Du Guangting) explains: Zhaijiao is another term for sacrificial ceremonies. Through offerings of incense, flowers, lamps, fruits, wine, and tea, practitioners invite divine presence to eliminate disasters, pray for blessings, and benefit all beings. These rituals originate from classics like the Hetu and Longwen, with the key requirements being physical/mental purity and sincere devotion to commune with deities. Petition documents must be composed with rigorous reverence—careless or deceptive petitions offend the divine and invite retribution rather than blessings.

Regarding altar arrangement:

In his Sanlu, Master Guangcheng specifies that on the eve of establishing an altar, authentic scriptures (zhenwen) should be placed in the five directions (east, south, west, north, center), each secured by golden dragons to demarcate sacred space. Upon ritual completion, these scriptures transform into blue smoke ascending to heaven. This constitutes the essential altar arrangement principle, as ritual practice requires focused meditation (cunxiang) with specific deities assigned to each direction—never to be confused.

Some unconventional thinkers claim that the Celestial Emperor (the supreme deity in Daoism) must descend from due north, regardless of the actual orientation of the ritual space, insisting that the deity's seat always represents the northern direction. This one-sided interpretation leads to confusion in spatial alignment and is far from being a comprehensive understanding—it should not be followed in practice.

Regarding the writing of memorial petitions (formal documents addressed to deities in Daoism): Nowadays, the drafting of such petitions is often constrained by immediate circumstances. Some temples or private residences have spacious, quiet areas where the scribe can compose with a tranquil mind. Otherwise, in noisy environments with the clamor of bells and drums or constant foot traffic, a disturbed state of mind inevitably leads to mistakes. By the time major errors are discovered, it is often too late to correct them, much to the displeasure of the ritual sponsor (the host of the ceremony), which can have serious consequences. If the content of the petition is not particularly confidential, it is advisable to write it in advance during a quiet moment, carefully review it, seal it for safekeeping, and only unseal it when needed for formal use. This prevents errors. Though slightly deviating from conventional procedure, it is far better than stubbornly adhering to outdated practices and causing major blunders.

Concerning the talismanic seals (mystical Daoist symbols) used to secure memorial petitions: When the presiding ritual master seals the petition, the talisman drawn on the container is commonly called the "Open Heaven’s Gate Talisman." However, research shows this is incorrect. Such talismans actually originate from the Liujia Register and are known as Yin-Yang Talismans. For example, on Jiazi days (a Yang day), a sword-shaped Yang Talisman is drawn, while on Yichou days (a Yin day), three lines are added below to form a Yin Talisman. Additionally, the True Warrior’s Three Battle Formations records that these talismans are also categorized as Yin or Yang, each with accompanying incantations for their dispersed forms (individual strokes). The three-line talisman currently in use is actually a Yin Talisman, but since memorials are meant to ascend to the celestial court, a Yang Talisman should be employed instead—this distinction is crucial. Below are the complete (aggregated) and dispersed (deconstructed) forms of both Yang and Yin Talismans for clarity:

Yang Talisman (Complete Form):

(Includes phrases such as: "Divine General of the Flying Heavens in the Central Heaven," "Capture the Lawless Ghosts of the Five Directions in the Yang Realm and Deliver Them to the Northern Prison," "Punish According to the Law," "Generals Tang, Ge, and Zhou," "The True Warrior General Holds His Sword in Readiness.")

Yin Talisman (Complete Form):

(Includes phrases such as: "Great Sage of the Central Heaven," "Swift and Nimble Flying Sky," "Capture the Lawless Ghosts of the Five Directions in the Yin Realm," "Deliver Them to the Northern Prison for Punishment According to the Law," "By the Decree of the Three Officials of Heaven, Earth, and Water.")

The composition of Green Memorials (petitions submitted to celestial deities during Daoist purification rituals) also follows specific guidelines.

In the fourth year of Emperor Xuanzong's Tianbao era (745 CE), an imperial decree mandated that all officials conducting rituals at the Taiqing Palace (the imperial Daoist temple dedicated to Laozi) must wear formal ceremonial robes (miǎn fú) and replace the traditional wooden prayer tablets (zhù bǎn) with paper-written Qingci (Daoist ritual documents). This reform, recorded in Du You's Tongdian, occurred when the Tang dynasty venerated Laozi as the Sacred Ancestor and established the Taiqing Palace for rigorous worship. By Emperor Zhenzong's reign in the Song dynasty, these documents were written on blue paper and called "Qingci" (blue memorials), each variation having its historical origins.

Regarding "Baogao" (Daoist ennobling documents): These originated from Daoist ritual texts, signifying that practitioners with official Daoist ranks during their lifetime could be posthumously elevated to divine status through Baogao. However, extant documents often include two appended Fulu (talismans) bearing phrases like "Rank matching the divine according to appointed status" or "Promotion in nobility following designated rank." The current widespread use of this format is actually inappropriate—if the deceased never received ordination (shòu lù) or achieved corresponding Daoist merits, the final two talismans should be omitted.

A Qingci format example composed by Ouyang Xiu: On [date], the reigning emperor (subject [name]) dispatches [official title] to [temple name] in [prefecture] to conduct a three-day Benming (natal destiny) ritual. At its conclusion, a Zhaijiao (purification ceremony) is held. Humbly addressing the Jade Emperor (full title: The Most High Jade Emperor Who Holds the Talisman and Governs the Cosmos in True Embodiment of the Dao), the memorial seeks eternal imperial stability and celestial protection. On this auspicious day, traditional rites are performed with utmost devotion to summon divine presence. May the gods bestow blessings to harmonize the seasons and nurture all beings.

Another Zhaici (requiem text) for Lady Du of the Jin State: All life meets its end—this is nature's course. Though the Dao is formless, it answers sincere supplication. Now, with reverence in this sacred precinct, a ritual arena is prepared to commemorate the departed's virtue and beseech divine guardianship for her soul.

A further prayer text for casting dragon-tablets (lóng jiǎn) at Pingyang Cave in Henan Prefecture and the North Sea Water Palace: Heaven and earth are vast, each being dwelling in its proper place. Mountains and rivers house divine spirits and serve as realms governed by perfected immortals. Following secret ancient rites transmitted through Daoist tradition, these purified jade tablets are now reverently presented.

This passage primarily discusses the format and content requirements for ritual documents used in Daoist purification ceremonies (Zhaijiao). It first mentions that the material of these documents should be as precious as golden scales, serving as sacred altar tokens. When combined with sincere devotion, they invite divine presence to bestow blessings, praying for the nation's enduring peace and prosperity, so all beings may receive celestial grace.

Regarding content, the text emphasizes conciseness and clarity, as previously elaborated. Three exemplary document formats by Ouyang Xiu are now selected as models. Special attention is given to the Yellow Register (Huanglu) ceremony documents—whether following the threefold or ninefold petition format (different ritual scales)—all must encompass content concerning the state, the underworld deities, and beings across the six realms of existence. Later, when Minister Fan presided over grand ceremonies at the Ministry of Rites, he adopted the practice of nine-hour scripture recitations, composing nine distinct documents for each hourly segment, fully adhering to ritual protocols. These complete documents—including altar-opening (Qitan) and altar-closing (Santan) texts—are now published with annotations citing their scriptural sources from Daoist classics (Jing), serving as references for future generations.

Several exemplary documents are then presented:

The Altar-Opening Document describes the ceremonial space as solemn and purified, with celestial music resonating ("Eightfold Spiritual Scripts" referring to essential Daoist scriptures) and auspicious clouds encircling (the Five Radiance Palace representing a Daoist paradise). It expresses heartfelt invitation to the deities, praying for the Dao's virtuous light to illuminate all, fulfilling the shared aspirations of humans and spirits alike.

The Imperial Blessing Document contains prayers for the emperor's welfare, beseeching heaven to grant authentic talismans (Fulu) for protection, that the ruler's benevolence may deepen and his blessings endure. It references teachings from the Scripture on Salvation (Duren Jing) about "preserving destiny through cosmic cycles," aligning national fortune with the eternal Dao.

The National Calamity-Averting Document invokes the "Eight Majestic Dragon Scripts" (powerful talismanic writings from the Duren Jing) to safeguard the nation's destiny, ensuring millennia of stable governance. It seeks to eliminate disasters before their manifestation, enabling people to dwell in peace, returning to ancient simplicity, so the world may enjoy lasting stability and perpetual harmony.

This scripture passage describes Daoist rituals performed for national blessings and the salvation of deceased souls, encompassing two primary dimensions of prayer:

The first involves state sacrificial ceremonies. The Yellow Register Retreat (Huanglu Zhai, a major Daoist purification ritual) is conducted on the altar through specific liturgical rites (Keyi) to pray for abundant harvests and national prosperity. The text emphasizes offering prayers to celestial deities with sunflower-like devotion—turning wholeheartedly toward the divine light—beseeching heavenly protection. It seeks harmonious weather for crops, the manifestation of virtuous power (De), assistance in cosmic transformation, and divine safeguarding of universal peace.

The second dimension focuses on redeeming lost souls. Through the "Salvation Ritual" (Duren, Daoist rite for the deceased), particularly for those suffering in the "Northern Capital's Spring-Locus Mansion" (Beidu Quanqu Fu, the Daoist purgatory), the scripture invokes the Big Dipper Lords to erase karmic records. It prays for liberation from the "Grave Litigations and Postmortem Trials" (Zhongsu Kaozhu, the underworld's judgment process), enabling souls to ascend from darkness to the "Palaces of Dao" (Daogong, celestial realms). The text speaks of guiding souls to abandon illusions and return to their true nature, freeing them from delusion until they ultimately pass through the "Gate of All Wonders" (Zhongmiao Zhi Men, the mysterious threshold of Dao described in the Daode Jing) to attain liberation.

The concluding section implores divine beings to universally deliver all beings across the six realms. Through the radiance of sacred truth, it seeks to illuminate souls drowning in the sea of suffering, that their transgressions may be cleansed before the Celestial Sovereign (Dijun, the supreme Daoist deity). The passage paints a beatific vision of post-salvation: infernal instruments transform into sweet dew, the dark underworld glows with rosy light, and redeemed souls roam freely through the Eight Extremes (Baji, cosmic directions). Ultimately, they transcend the wheel of rebirth to reach the Daoist shore of spiritual fulfillment.

This scripture primarily expounds on Daoist cultivation methods and rituals for liberating departed souls and dispelling misfortunes.

The text first describes how practitioners, through tranquil meditation, can swiftly gain clear insight into their karmic destiny across past and present lifetimes. By harnessing the power of "Solar Radiance Blossoms" (a celestial elixir) to purify the soul, and cultivating the hun and po spirits through "Jade Tones" (divine music) and "Golden Nectar" (immortal elixir), one ultimately transcends the Nine Dark Hells (the deepest underworld realms) and ascends through the Three Realms (Desire Realm, Form Realm, and Formless Realm) to attain genuine immortality.

Regarding misfortune-dispelling, it mentions that couples practicing together can eliminate half a lifetime's suffering. Through repentance of past transgressions and offerings to deities to seek forgiveness, practitioners may eradicate ten thousand types of karmic obstructions and resolve nine categories of calamities. By guiding the life-prolonging Qi (vital energy) and encouraging virtuous conduct, one dissolves past-life karmic hindrances, becoming unbound by the Six Dusts (form, sound, scent, taste, touch, and mental phenomena), ultimately entering the "Wondrous Court of Great Abundance" (a Daoist celestial paradise).

The section on repaying parental kindness explains the profound difficulty of requiting such benevolence. By beseeching divine mercy to liberate deceased ancestors while protecting the living, people may depart from evil and follow the virtuous path. Through the "Nine Dragon Precious Mandate" and "Jade Slips" (celestial records of merit) bestowed by the Azure Palace (the abode of the Eastern Florescence Emperor), one may attain immortality, permanently transcending worldly afflictions.

Finally, the scripture details the ceremonial protocol for petitioning deities during grand rituals. These solemn assemblies announce the proceedings to all celestial beings, widely distributing divine grace. When all liturgical procedures are perfectly executed (with ten thousand standards upheld), numerous deities will descend to assist. Therefore, offerings should first be presented to the spiritual realm's divinities.

Note: The referenced texts—Jiuyou Jing (Nine Darknesses Scripture), Shengshen Zhang (Chapters on Spirit Generation), and Duren Jing (Salvation Scripture)—are essential Daoist classics concerning soul liberation and cultivation. Terms like "Solar Radiance Blossoms" and "Golden Nectar" denote elixirs or energies used in Daoist alchemical practice.

This passage details several key components of Daoist zhaijiao (purification rituals) and their corresponding invocations. At the commencement of the ceremony, practitioners must sincerely confess their transgressions and seek divine forgiveness. Regarding the ritual for dispersing the altar (concluding the ceremony), ancient traditions required only silent mental prayers, while later-added dismissal hymns were considered less coherent. The Celestial Master (Tianshi) advised reverting to the traditional mental prayers for this segment.

When the divine phoenix chariots (celestial vehicles of immortals) prepare to return to the heavenly realms, they are accompanied by myriad celestial riders (as described in the Scripture on Salvation: "countless chariots and ten thousand mounted attendants floating through the skies"). Golden Dragon couriers (divine messenger beasts) directly deliver memorial petitions to the Nine Heavens. All participating devotees receive the purifying grace of the deities, experiencing the profound mystery of the Dao (the Way) and rejoicing in their comprehension of immortal scriptures' true meaning.

During the ritual of casting dragon tablets (inscribed gold-jade petitions into sacred grottoes) within cavern sanctuaries, offerings must be made with utmost reverence. The talismanic decrees of the Five Elder Lords (supreme deities of the five directions) and deities from all ten directions bear witness. The Golden Dragon messengers faithfully deliver these petitions through wind and rain—though veiled by mist and clouds, sincere devotion bridges the celestial divide.

When making petitions to the Earth Ministry (underworld domain), practitioners beseech the Heavenly Emperor for blessings. The Central Palace (underworld deity) witnesses the golden-sealed white covenant, revealing the mysteries within jade books inscribed with crimson characters. May all deities heed these prayers, that souls trapped in the Nine Darknesses may be liberated from their karmic records and ascend to immortal courts.

For water domain petitions (abodes of aquatic deities), jade tablets are reverently presented, requesting aquatic deities to acknowledge the merits recorded in yellow registers (documents for soul salvation). May all water deities manifest their power to universally deliver sentient beings, drying up rivers of earthly desires while maintaining the eternal clarity of Dharma's ocean.

The passage concludes by noting that the invocations composed by Ouyang Xiu (the Literary Loyal Duke) followed this same format when submitted to the celestial courts. Collectively, these texts reveal the sacred communion between heaven and humanity in Daoist ritual, demonstrating the devout attitude required for divine communication through prescribed ceremonial forms.

This passage documents the standardization process of the honorific title for the Jade Emperor (Yuhuang Shangdi) during Emperor Huizong's reign of the Song Dynasty. Chancellor Zhang Shangying (Daoist name: Wujin) was tasked with revising the Golden Register Liturgy (Jinlu Keyi), a major Daoist purification ritual, ultimately establishing the complete sacred title as "The Supreme Great One Who Opens Heaven, Holds the Talisman, Governs the Ages, Embodies Truth and the Dao, the August Heaven Jade Emperor of the Way" (Taishang Kaitian Zhifu Yuli Hanzhen Tidao Haotian Yuhuang Shangdi). This title was fully aligned with the imperial honorific "August Heaven Emperor" (Haotian Shangdi) used in suburban sacrifices at the Altar of Heaven.

The court further decreed that every Tianqing Temple (official Daoist monastery) across all prefectures must construct dedicated halls enshrining the "August Heaven Jade Emperor." The text notes that the temple plaques displayed in these Tianqing Temples were personally inscribed by the Grand Preceptor Duke of Lu, and this standard practice should be strictly maintained.

Daoist Master Yuansu (likely the compiler of this text) specifically noted in spring 1201 (the first year of Jiatai era): Both the Golden Register liturgy revised by Zhang Wujin preserved in the Daoist Canon (Daozang) and the Yellow Register liturgy published by Master Chao uniformly adopted this sacred title. Those truly versed in Daoist teachings would naturally comprehend its profound meaning. This reflects the historical fact of the Song court's systematic reorganization of the Daoist pantheon, merging the folk worship of the Jade Emperor with the traditional veneration of the August Heaven Emperor.