《道門定制》Vol. 9

Volume 9 of Daomen Dingzhi (Taoist Liturgical Regulations) documents the hierarchical pantheon of deities venerated in Taoist sacrificial rituals. Compiled by the Western Shu Taoist Lü Yuansu (Daoist name: Puan) with editorial assistance from Hu Xianglong (styled Zhuling Zhenyin Xingzhai), the text's "122 Sacred Positions of Wenchang" systematically lists six major deity groups:

The first group comprises the Nine Heavenly Emperors representing the celestial hierarchy's apex: Yudan Wuliang Heavenly Emperor (sovereign of the highest heaven), Shangshang Chanshan Wuliangshou Heavenly Emperor, Fanjian Xuyan Heavenly Emperor, Jiran Doushu Heavenly Emperor, Boluoni Mi Bujiaole Heavenly Emperor, Dongyuan Hua Yingsheng Heavenly Emperor, Linghua Fanfu Heavenly Emperor, Gaoxu Qingming Heavenly Emperor, and Wuxiang Wujie Wuai Heavenly Emperor. Each governs distinct celestial realms.

The second group features core divinities of Taoist transmission: the Lingbao Mysterious Great Master (patriarch of Daoist lineages) who receives offerings at Jade Capital Mountain, along with three ancient transmission masters—Scripture Master, Register Master, and Initiation Master—plus the Lingbao Ritual Supervisor overseeing Zhaijiao ceremonies.

The third group combines the Three Officials and Five Directional Elders: Heaven Official of Upper Prime (bestowing blessings), Earth Official of Middle Prime (absolving sins), and Water Official of Lower Prime (dispelling calamities); with the Five Directional Elders—Green Primordial Elder (East), Cinnabar Primordial Elder (South), White Primordial Elder (West), Fivefold Primordial Elder (North), and Mysterious Primordial Elder (Center)—who guard the cardinal directions while embodying the primordial Qi numbers 9, 3, 7, 5, and 1 respectively.

The fourth group constitutes the celestial body deities: Solar Palace Emperor and Lunar Palace Empress governing the stellar host, followed by planetary gods—Jupiter (Chonghua True Lord), Mars (Law Enforcement True Lord), Venus (Tianhao True Lord), Mercury (Timekeeping True Lord), and Saturn (Earth Marquis True Lord)—plus the obscure luminaries Rahu and Ketu, alongside the auspicious Purple Qi and ominous Yuebo stars.

The fifth group focuses on the Southern Dipper system: headed by Longevity Great Emperor, it includes life-giving deities like Child-Blessing Elder Han and Birth-Registering Grand Marshal, plus the Six Southern Dipper Directors—Heavenly Mansion Life Controller, Heavenly Aspect Record Keeper, Heavenly Beam Life Extender, Heavenly Union Fortune Calculator, Heavenly Pivot Calamity Reliever, and Heavenly Mechanism Life Generator—each governing specific life affairs including destiny, official rank, and longevity.

The sixth group presents the Northern Dipper series: Supreme Jade Emperor Star Lord occupies the highest position, followed by Northern Dipper Mysterious Minister Great Emperor, then the first three of the Seven Northern Dipper Lords—Heavenly Peng Wolf, Heavenly Nei Gate, and Heavenly Chong Lu Cun (though all seven should be present). These stellar deities govern life-death registers and serve as primary objects of star veneration in Taoist practice.

This scripture primarily documents the honorific titles and functions of important celestial deities in Daoist belief, including the Northern Dipper Lords, the North Star Lords, as well as deities of the Taiwei Enclosure and Purple Forbidden Enclosure, revealing the vast pantheon of stellar deities in Daoism.

Each of the seven stars of the Northern Dipper corresponds to a specific stellar lord: the Celestial Assistant Lord of Literary Brilliance (Wenqu), the Celestial Fowl Lord of Purity and Integrity (Lianzhen), the Celestial Heart Lord of Martial Prowess (Wuqu), the Celestial Pillar Lord of the Vanquishing Army (Pojun), the Lord of Outer Illumination (Dongming Waifu), and the Lord of Hidden Origin (Yinyuan Neibi). In the North Polar region, there are four great marshal lords: the Grand Marshal Tianpeng, the Deputy Marshal Tianyou, the True Lord of Sagely Assistance and Virtuous Protection (Yisheng Chuqing Baode), and the True Lord of Divine Response and Worldly Blessings (Yousheng Zhishi Fuling).

Within the Purple Forbidden Enclosure (the celestial palace where the Heavenly Emperor resides), the principal stellar lords include: the Lord of the Ministerial Star (in charge of all official affairs, assisting the emperor in governing the state), the Lord of the Four Supporting Stars (aiding the North Polar Heavenly Emperor), and the Lord of the Imperial Secretary (responsible for offering counsel). There are also the dual lords of Yang Virtue and Yin Virtue (guarding the regions of Zhou and Lu respectively), as well as the six lords of the Literary Brilliance constellation: the Lord of the Supreme General (overseeing military affairs), the Lord of the Secondary General (handling secretarial duties), the Lord of Noble Ministers, the Lord of Rank and Rewards (in charge of honors and bestowals), the Lord of Life and Death (recording deeds and retribution), and the Lord of Justice (administering law and punishment).

The stellar hierarchy in the Taiwei Enclosure (symbolizing the imperial court) is even more intricate: the inner seated lords such as the Three Dukes and the First Ministers represent high-ranking court officials; the six stars of the Three Terraces (Upper, Middle, and Lower, each divided into two) correspond to different social strata—the Son of Heaven, feudal lords, scholar-officials, and commoners; the four stars of Lesser Subtlety (representing recluses, advisors, erudites, and ministers) symbolize virtuous talents—when these stars shine brightly, it foretells the recommendation of worthy individuals. The two stars of the Eastern Wall (left and right lords) govern literary works and classical texts, their brightness reflecting the prosperity or decline of a nation's cultural and educational endeavors.

Finally, mention is made of the True Lord of the Nine Heavens’ Elder at Mount Qingcheng, the Arbiter of Blessings and Lifespan—a prominent deity among the Five Sacred Mountains’ overseers in Daoism, responsible for human fortune, prosperity, and longevity. This celestial hierarchy reflects the Daoist cosmology that correlates astronomical phenomena with human social order.

This scripture records the various deities and their honorific titles worshipped in Daoist ritual ceremonies. Following ancient liturgical (Keyi) formats, these deities are divided into distinct groups called "categories" (zhuang) for worship.

The tenth category venerates Confucian sages, including:

• King Wen of Zhou (First Sage and Cultured King Wen of Zhou)
• Confucius (Supreme Sage and Cultured King Xuan)

The twelfth category sacrifices to the Five Sacred Peaks' Great Emperors and water deities of the four directions:

• Five Peaks' Great Emperors:
• Eastern Peak Tai Mountain's Heaven-Equalizing Benevolent Sage Emperor
• Southern Peak Heng Mountain's Heaven-Governing Illustrious Sage Emperor
• Western Peak Hua Mountain's Heaven-Obedient Western Sage Emperor
• Northern Peak Heng Mountain's Heaven-Pacifying Primal Sage Emperor
• Central Peak Song Mountain's Heaven-Honored Central Sage Emperor
• Fengdu Great Emperor, ruler of the underworld
• Water palace deities:
• Northern Palace's Life-Sustaining Marquis
• Fusang Great Emperor
• Four great river gods (Yangtze, Yellow River, Huai River, Ji River) bearing titles like "Vast Source King" and "Long Source King"

The fourteenth category worships the celestial officials of the Wenchang Emperor system:

• Immortal Officials of the Great Purity Nine Qi Wenchang Palace
• "Master Lord" of Purple Canopy Palace (representing teaching masters)
• Pure Brightness Lord of Eastern Well Palace (overseeing literary fortunes)
• Five Classics' Confucian Qi Lord of Nine Wonders Palace (governing Confucian classics)
• Seal-Keeping Heavenly King and Jade Maidens (in charge of official seals)
• Jade Record Plain Maiden (documenting merits and faults)

The fifteenth category venerates the Three Primes' True Lords and examination guardians:

• Upper, Middle, and Lower Primordial True Lords
• Banner-Establishing Merit-Supervising Great General
• Local protector deities: Earth God (Tudigong) and City God (Chenghuangye)
• Imperial examination guardians: invigilation deities and grading deities

A special note explains that three sages—the Duke of Zhou, Confucius, and the Illustrious Martial King—require separate sacrificial offerings, not counted among the standard 120 offerings. Additionally mentioned are 72 residential protector deities, including:

• Year Virtue Venerable God
• Great Yin Lady
• Three Primes Generals (Tang, Ge, Zhou)
• Azure Dragon and other directional deities

This scripture meticulously enumerates the various categories of deities in Daoist belief, primarily classified into directional deities, nature deities, temporal deities, and auspicious/inauspicious deities. According to directional correspondences: the wood-associated east is governed by the Jia-Yi-Yin-Mao Wood Deities; the fire-associated south by the Bing-Ding-Si-Wu Fire Deities; the metal-associated west by the Geng-Xin-Shen-You Metal Deities; the water-associated north by the Ren-Gui-Hai-Zi Water Deities; and the earth-associated center by the Wu-Ji-Chen-Xu-Chou-Wei Earth Deities.

Particular mention is made of the Six Jia Generals (Daoist guardian warrior deities) and Six Ding Jade Maidens (female protector deities), along with deities presiding over the Nine Palaces and Eight Trigrams (Bagua). Each season has its guardian deity: Goumang for spring, Zhurong for summer, Rushou for autumn, and Xuanming for winter. The text further records numerous deities governing fortune and misfortune, such as the Thunder God and Lightning Deity, Mourning Gate and Condolence Visitor Deities, Celestial Blessing and Household Virtue Deities.

The latter section emphasizes the terrestrial deity system, including household guardians like the Local Land Deity and Wellspring Dragon Deity, as well as the Seventy-Two Earth Deities responsible for yin dwellings (graves). It concludes with a detailed listing of the Nine Stratums of Earth theory's hierarchical Earth Sovereign Lords: from the First Stratum's Sovereign Lord of Luminous Moist Earth to the Ninth Stratum's Sovereign Lord of Formless Nether Earth from the Cavernous Abyss. This reflects Daoism's unique cosmological understanding that the earth comprises nine subterranean layers, each governed by corresponding Earth Sovereigns.

These divine names manifest Daoism's intricate pantheon, bearing traces of nature worship while incorporating elements of Yin-Yang theory, the Five Phases (Wood, Fire, Earth, Metal, Water), and temporal-spatial cosmology. They serve as crucial materials for studying Daoist theology.

This scripture enumerates the comprehensive pantheon of deities governing terrestrial, mountainous, and underworld affairs in Daoist belief. The system begins with the Five Directions Earth Gods, featuring the central deity "Yuande Diyuanqing" (Primordial Virtue Earth Official) representing Earth Virtue (De), flanked by directional gods such as the Wood Virtue deity of the east (Jia-Yi Yin-Mao) and the Fire Virtue deity of the south (Bing-Ding Si-Wu), collectively forming the "Nine Palaces Noble Spirits" framework.

It then meticulously records thirty-eight mountain deities divided into two lineages. The inner lineage comprises seventeen directional deities like "Azure Dragon Mountain Spirit" and "White Tiger Mountain Spirit" corresponding to the Four Symbols, while the outer lineage's twenty-one deities—including "Celestial Prison Mountain Spirit" and "Director of Fate Mountain Spirit"—oversee natural laws governing life/death and Yin-Yang dynamics. Each spirit holds specialized duties: "Merit Officer Mountain Spirit" manages documents, "Ablution Mountain Spirit" presides over purification, and "Celestial Calamity Mountain Spirit" governs disasters.

The concluding section details the seventy-two bureaus of the underworld, supervised by the "Chief Case-Recording Judge" with subordinate judges handling specific domains like life/death registers, merit ledgers, and purification practices. Notable among them are the "Register of Rebirth Status Judge" determining one's rebirth circumstances and the "Celestial Ascent Case Judge" responsible for guiding adepts to transcendence. Together, these divine systems constitute Daoism's integrated management structure spanning the Three Realms of heaven, earth, and humanity.

The Netherworld Courts maintain a comprehensive judicial system staffed by specialized magistrates who oversee various aspects of human affairs. These underworld officials each have distinct responsibilities, forming a complete infernal bureaucracy.

Regarding matters of life and death, there are magistrates who: oversee death affairs, investigate evidence against wrongdoers, adjudicate wrongful death cases, and handle fatal retribution cases. Those concerned with lifespan include: magistrates who increase blessings and longevity, recordkeepers for fifteen types of natural deaths, and chroniclers of fifteen violent death categories.

For health-related matters, specialized magistrates govern: epidemic diseases, chronic illnesses, prolonged sicknesses causing soul loss, jaundice cases, and fever-induced conditions. The karmic justice system employs: registrars of virtuous deeds, recordkeepers of wicked acts, magistrates for filial piety cases, and judges of treasonous crimes.

Natural phenomena fall under: weather-controlling magistrates and rainfall distribution officials. Animal-related affairs are managed by: avian supervisors, livestock magistrates, officials overseeing animal releases, and judges of slaughter cases. Separate magistrates govern different life forms: womb-born, egg-born, moisture-born, and metamorphic beings.

Other specialized jurisdictions include: officials for official appointments, document archivists, civil dispute judges, theft case magistrates, fraud investigators, wandering spirit custodians, equity case arbiters, monastic affairs supervisors, city god administrators, prison magistrates, household deity violation judges, land management officials, spirit creature adjudicators, demon and specter handlers, medicinal relief distributors, wealth supervisors, disaster management officials, and examination record auditors.

This elaborate system reflects the Daoist conception of a meticulously ordered underworld where every human action finds corresponding celestial record-keeping and judgment. Each earthly deed is believed to be documented and evaluated by specific underworld functionaries in this comprehensive postmortem bureaucracy.

This describes the various judge positions in the Daoist underworld bureaucracy (yinjian management system), each responsible for adjudicating specific types of cases:

The Aquatic Cases Judge oversees life-and-death matters concerning water-dwelling creatures;

The Longevity Cases Judge handles affairs related to life extension;

The Birth Assistance Judge manages childbirth-related matters;

The Treasury Judge administers underworld material reserves;

The Soul Return Judge processes cases of spirits returning to the living world;

The Premature Death Judge handles cases involving deceased minors;

The Five Atrocities Judge adjudicates grave crimes of extreme disrespect;

The Robbery Judge deals with theft and plundering cases;

The Abortion Judge oversees miscarriage-related affairs;

The Widowed and Orphaned Judge cares for helpless wandering souls;

The Life Reduction Judge processes cases of shortened lifespans;

The Poisoning Judge tries cases of toxic harm;

The Conspiracy and Jealousy Judge handles crimes of covert malice;

The Pathfinder Judge guides souls in transition;

The Phantom Phenomena Judge (manages ghost disturbances);

The Chief Inspector serves as supreme overseer.

The following are three petition lists used in the Huanglu Luotian Grand Rite (a major Daoist salvation ritual) for summoning deities:

First Petition invites ancient sage-kings and virtuous rulers:

From primordial figures like Fuxi, Nüwa, Shennong, and Suirenshi,

Through Yao, Shun, Yu, Tang of Shang, King Wen and Wu of Zhou,

To Han dynasty founders Gaozu and Wendi, Emperor Guangwu,

Tang dynasty rulers Gaozu and Taizong,

Including Shu region kings like Emperor Wang, Yufu Wang, and Liu Bei.

Second Petition summons renowned ministers and virtuous chancellors:

Including Yao-Shun period officials Xizhong and Heshū,

Shang dynasty's Yi Yin and Fu Yue,

Zhou dynasty's Jiang Taigong and Duke of Zhou,

Han dynasty generals Xiao He, Zhang Liang, Han Xin, Fan Kuai,

And Shu benefactors like Wen Weng, Zhuge Liang, Guan Yu, Zhang Fei.

Third Petition invites officially canonized deities. These lists can be adjusted according to regional beliefs and ritual needs.

These contents reflect Daoism's integration of Chinese cultural traditions through the deification of historical figures, as well as the concrete operational methods of the "deity invitation" segment in Daoist zhaijiao (purification) liturgy.

This scripture primarily records the honorific titles of various deities in Daoist belief, along with the memorial petitions used in the "Rebirth by Vow" ritual ceremony (Zhaijiao).

The opening section enumerates the complete honorific titles of major Daoist deities, such as "The Expansively Protecting and Heroically Benevolent King" and "The Luminously Manifest and Vastly Beneficent King"—all reverential titles for guardian spirits in Daoist tradition. Special mention is made of figures like "The Compassionate Matron and Virtuously Responsive Lady," noting that such local deities may be venerated provided they conform to orthodox ritual standards, though improper worship (illicit sacrifices) must be excluded.

The text then details three memorial petitions used in the salvation ritual (Rebirth by Vow ceremony):

The first petition honors the supreme Sanqing (Three Pure Ones) deities: Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) representing Dongzhen (Cavern of Perfection), Lingbao Tianzun (Celestial Worthy of Numinous Treasure) representing Dongxuan (Cavern of Mystery), and Daode Tianzun (Celestial Worthy of Dao and Its Virtue) representing Dongshen (Cavern of Spirit).

The second petition primarily addresses the Jiuku Tianzun (Salvation Deities) system, including Taiyi Jiuku Tianzun (Supreme Oneness Salvation Deity) and his ten directional manifestations like the Eastern Jade Treasure Sovereign Celestial Worthy and Southern Mystically True Myriad Blessings Celestial Worthy. It concludes by listing important Lingbao school patriarchs such as the Mystically Central Great Master, Scripture Masters, Register Masters, and Ordination Masters.

The third petition venerates perfected beings (Zhenren) from various pure realms across all directions, including "The Serenely Accomplished Perfected Being of the Eastern Flowery Grove Realm" and "The Dignified Elder Perfected Being of the Southern Brahma Heaven Realm"—all representing ideal Daoist adepts who have attained spiritual realization.

These memorials reflect the layered petitioning process and multi-level deity invocation characteristic of Daoist Zhaijiao (purification rituals) and Keyi (liturgical ceremonies), demonstrating both the vast pantheon of Daoist spirituality and its rigorous ritual protocols.

This passage enumerates the revered deities from various directions in Daoist belief, along with the names of Salvation Beings (Jiuku Zhenren), and the pantheon of divinities invoked during Zhaijiao (purification rituals). Arranged by方位: in the West resides the Precious True Being of the Golden Radiance realm; the North hosts the Salvation Being of True Stillness; the Northeast is home to the Marvelous Sound True Being of Eternal Joy; the Southeast contains the True Stillness Being of Azure Mist; the Southwest features the Luminous Jade True Being of Resplendent Truth; the Northwest includes the Suffering-Relieving True Being of Wondrous Dao. Above in the Mystic Capital realm dwells the True Being of Marvelous Practice, while below in the Water Cycle realm resides the Taiji (Supreme Ultimate) True Being.

The text then lists five categories of deities invoked through ritual petitions (Zouzhang) in Daoist ceremonies: The first petition addresses the supreme Sanqing (Three Pure Ones) — Yuqing Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Shangqing Lingbao Tianzun (Celestial Worthy of Numinous Treasure), and Taiqing Daode Tianzun (Celestial Worthy of Dao and Virtue). The second petition summons Taiyi Jiuku Tianzun (Celestial Worthy of Supreme Oneness Who Saves from Suffering), the Three Officials (Heavenly, Earthly, and Water Officials), and the Five Directional Emperors. The third petition calls upon the patriarchs of the Lingbao tradition, ritual supervisors, and examining deities. The fourth petition invites underworld deities including the Eastern Peak Emperor, Water Palace rulers, Nine-Layered Earth Sovereigns, and Six Heavens' Demon Kings. The fifth petition appeals to underworld lords like the Sublime and Vast True Being of Great Simplicity and the True Being of Yin Virtue Who Establishes Repose.

This intricate divine hierarchy reflects Daoism's vast pantheon spanning celestial, terrestrial, and aquatic realms, embodying the religion's salvific functions of soul redemption and calamity dispelling. During major salvation rituals like the Jiuyou Grand Ceremony, Daoist priests systematically invite these deities through ceremonial petitions to descend upon the sacred assembly.

This text records the standard memorial format used in Daoist rituals when submitting petitions to various deities, which consists of three main sections:

The first section contains petitions addressed to multiple Perfected Lords (Zhenjun), including twelve deities with distinct responsibilities such as the Perfected Lord of Universal Purity and Illumination (Dongming Pujing Zhenjun), the Perfected Lord of Mysterious Virtue and Five Numinosities (Xuande Wuling Zhenjun), and others. These deities oversee matters ranging from illuminating wisdom and mysterious virtues to radiant enlightenment and righteous guidance. The sixth petition specifically mentions reporting to underworld deities, including officials from the Six Bureaus of the Underworld (Liucao), subordinate officials of the Five Sacred Mountains (Wuyue Yuanli), the Mighty Celestial Warriors (Jutian Lishi), the Punishment-Executing Divine Troops (Zhifa Shenbing), and the Nine Hundred Million Ghost Kings (Jiuyi Guiwang) who command underworld spirits.

The second section focuses specifically on petitions related to Mars (Yinghuo Xing). Daoist cosmology holds that Mars is jointly governed by twelve stellar deities including the Lord of Mars (Yinghuo Xingjun), the Lord of Analysis (Xidan Xingjun), and the Lord of the Chi-You Banner (Chiyouqi Xingjun), each overseeing different energetic manifestations of the planet. The southern fire deity system also includes Zhu Rong (Zhurong), the god of summer; the fire deities representing the southern Ding and Bing fire phases; and the Vermilion Bird General (Zhuque Jiangjun). These deities frequently appear in rituals for protection, safe childbirth, and childbearing blessings.

The third section presents petitions to the highest primordial deities. First are the three embodiments of the Daoist supreme triad, the Three Pure Ones (Sanqing): the Celestial Treasure Lord of Clear Tenuity (Qingwei Tianbao Jun), the Numinous Treasure Lord of Yu's Abundance (Yuyu Lingbao Jun), and the Divine Treasure Lord of Great Crimson (Taichi Shenbao Jun). Next come nine high-ranking Celestial Emperors, including the Boundless Longevity Celestial Emperor (Wuliang Shou Tiandi) who governs longevity, and the Resonant Transformation Celestial Emperor of the Primordial Grotto (Dongyuan Huayingsheng Tiandi) who nurtures all beings. The second petition specifically venerates nine primordial goddesses, including the Primordial Supreme Empress Lady of Great Unity (Xiantian Taihou Taiyi Yuanjun) - the creator goddess, the Grandmother of Ten Thousand Energies (Wanqi Zumu Yuanjun) - mother of all things, and the Nine Radiances Holy Mother (Jiuguang Shengmu) - goddess of light, who collectively represent the primordial cosmic forces of creation, illumination, and the chaos of beginnings.

This scripture enumerates numerous important deities in the Daoist belief system, categorized into nine groups (zhuang). These deities are primarily associated with cosmic operations, natural phenomena, and human fortunes, and are commonly venerated in Daoist zhaijiao (purification rituals).

The first group comprises five Holy Mother deities, each representing different aspects of cosmic origin: "The Supreme Ultimate True Void Celestial Empress Holy Mother" symbolizes supreme truth, "The Primordial Yang Nine Origins Resplendent Holy Mother" represents pure yang primordial qi, "The Northern Pole Interconnected Numinous Jade Light Grand Imperial Holy Mother" corresponds to the power of the Big Dipper, "The Void Non-Being Primordial Emperor Nine Heavens Transcendent Emptiness Holy Mother" embodies the essence of emptiness, while "The Ten Thousand Qi Absolute Profundity Purple Light Orderly Records Holy Mother" governs the numerical patterns of all things' qi. Also mentioned are "The Three Heavens True Mother Shangyuan Lady" and "The Nine Heavens Immeasurable Great Unity Samadhi Primordial Lord," both high-ranking female perfected beings.

The second group features three patriarchs of the Lingbao (Numinous Treasure) tradition, an important Daoist lineage: "The Numinous Treasure Mysterious Central Great Master" serves as the teacher transmitting scriptures and methods, "The Ancient Scripture Master Lord" oversees scriptural transmission, and "The Ancient Salvation Master Lord" is responsible for delivering sentient beings. Also included is "The Numinous Treasure Ritual Supervisor Great Master" who oversees zhaijiao ceremonies.

The third group includes the Three Officials Great Emperors (Heavenly Official, Earthly Official, and Water Official) and the Five Directional Ancient Ones (Green Numinous Beginning Ancient One, etc.), who respectively govern bestowing blessings, pardoning sins, resolving calamities, and the qi of the Five Phases (Wood, Fire, Earth, Metal, Water). The Five Ancient Ones correspond to the Five Phases, each possessing specific numerical configurations of qi.

The fourth group comprises deities of the sun, moon, and stars: The Solar Palace Great Yang True Lord and Lunar Palace Great Yin True Lord rule the sun and moon. Listed subsequently are the five planetary deities—Jupiter (Chonghua), Mars (Law Executor), Venus (Celestial Brightness), Mercury (Morning Attendant), and Saturn (Earthly Marquis)—along with astral deities like Rahu and Ketu.

The fifth group details the Big Dipper deity system: Headed by "The Central Honored Dipper Lord" and "The Mysterious Minister Dipper Great Emperor," it includes the seven Dipper lords (Greedy Wolf, Giant Gate, etc.) and two auxiliary star lords. In Daoism, the Big Dipper governs life, death, and fortune.

The sixth group consists of the Four Saints of the North Pole: "Great Marshal Tianpeng" (First Star Lord of the Dipper), "Vice Marshal Tianyou," and others, who possess powerful protective and demon-subduing functions.

The seventh group forms the Southern Dipper lord system: The Southern Dipper governs life, contrasting with the death-associated Northern Dipper. "The Longevity Great Emperor" leads six star lords including "The Life-Span True Lord," each overseeing different aspects of human existence such as lifespan and official positions.

The eighth group includes mountain deities: Guardian True Lords of sacred Daoist mountains like Mount Qingcheng, Mount Qian, and Mount Lu. These mountains are regarded as pathways to heaven, with the True Lords maintaining communication between heaven and earth.

This scripture enumerates the sacred names of numerous significant deities in Daoist belief, primarily used in the memorial documents (known as "petitions") during Zhaijiao (purification rituals). These deities govern various domains including celestial realms, the underworld, mountains, and waterways, and are invoked in Daoist ceremonies for blessings, absolution, longevity, and salvation of the deceased.

The tenth petition lists the "Nine Heavens" pantheon: the Great Marshal of the Nine Heavens overseeing military affairs; the Jade Minister of the Nine Heavens assisting the Jade Emperor; the Four Celestial Attendants harmonizing the directions; the True Lord of Life Creation governing vital transformations; the True Lord of Noble Destiny determining social status; the True Lord of Prosperity managing blessings and emoluments; the Holy Mother of the Birth Chamber protecting childbirth; the Great Spirit of Birth Supervision monitoring procreation; and the Venerable Deity of Calamity Relief who dispels misfortunes.

The eleventh petition details the celestial bureaucracy (Tiancao) system: the True Lord of Myriad Blessings who grants fortune; the True Lord of Jade Registers recording lifespans; the Immortal Official who recommends candidates for celestial posts; and the four Star Officials governing the year, month, day, and hour of human birth.

The twelfth petition honors the Five Sacred Peaks' Great Emperors (mountain deities of Eastern Tai, Southern Heng, Western Hua, Northern Heng, and Central Song), the Great Emperor of Fengdu ruling the underworld, the Marquis of Lifespans, the Great Emperor of Water Palaces governing aquatic realms, and the four river deities of the Yangtze, Yellow, Huai, and Ji Rivers.

The thirteenth petition invokes the directional guardians (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise), the True Official of Local Land, the Messengers of Three Realms who transmit communications between celestial, earthly, and underworld domains, and the four Seasonal Inspectors who rotate annual, monthly, daily, and hourly patrols of human affairs.

The "Petitions for Salvation and Transcendence Rituals" section primarily venerates the Heavenly Worthy of Supreme Unity Who Saves from Suffering (specialized in redeeming souls) and the Heavenly Worthy Who Extracts from Ninefold Darkness (absolving underworld punishments), along with eight Celestial Emperors governing different heavenly spheres.

Finally, several high-ranking female immortals are listed: the Primordial Lady who commands all qi (vital energy); the Azure Lad governing eastern immortal palaces; the King of Total Perfection from Western Citadel; the Primordial Lady of Southern Extremity; the Primordial Lady of Great Simplicity; and the Three Officials who grant blessings (Heavenly Official of Upper Prime), absolve sins (Earthly Official of Middle Prime). These deities are frequently invoked in Daoist salvation rites and blessing ceremonies.

This scripture records the pantheon of deities venerated in Daoist Zhaijiao (purification rituals), organized into eight distinct groups. Each divine being holds specific responsibilities in Daoist ceremonies, with priests petitioning their protection through formal memorials.

The first group comprises the Five Water Officials who preside over the Lower Prime Festival (15th day of the 10th lunar month) for dispelling misfortunes. These are the Celestial Lords of: Azure Numinous Beginning (Qingling Shilao), Cinnabar Numinous Truth (Danling Zhenlao), Bright Numinous Yellow (Haoling Huanglao), Five Numinous Mystery (Wuling Xuanlao), and Dark Numinous Origin (Xuanling Yuanlao). Each lord corresponds to specific quantities of primordial Qi (cosmic energy).

The second group represents the Lingbao (Numinous Treasure) lineage's patriarchs and key transmission holders, including: scripture masters who first transmitted the classics, register masters who imparted Fulu (talismans and registers), initiation masters who guided disciples, and the Great Master of Ritual Supervision. Notable figures mentioned include Perfected Lord Wang of the Left Mystery and Perfected Lord Zhao of the Right Mystery.

The third group consists of the Nine Star Lords of the Northern Dipper (Ursa Major) and its auxiliary stars, including the Central Venerable Star Lord and the Ravenous Wolf Star Lord of Heavenly Tides. In Daoist cosmology, the Northern Dipper governs human life, death, and fortune.

The fourth group features the Six Star Lords of the Southern Dipper, led by the Great Emperor of Longevity, including the True Lord of Life Registry and the True Lord of Record Keeping. The Southern Dipper primarily oversees longevity and life extension.

The fifth group enumerates renowned Daoist patriarchs and perfected beings: the Great Cavern (Dongzhen) Patriarch, Middle Cavern (Dongxuan) Patriarch, Ge Hong (the "Minor Immortal Elder" known as Baopuzi), and Lu Xiujing (Master Jianji) among others.

The sixth group comprises Perfected Immortals dwelling in sacred mountains, including the guardian deities of Qingcheng Mountain, Qian Mountain, Mount Lu, and other major Daoist holy sites.

The seventh group presents deities from the Nine Heavens (Daoism's highest celestial realm), including the Nine Heavens Elder and the Nine Heavens Controller of Destinies, who oversee celestial laws and the promotion/demotion of immortal officials.

The eighth group consists of the Five Directions' Limitless Flying Celestial Kings, who guard the six directions (east, south, west, north, northeast, and southeast) to protect the ritual space.

In the southwest, northwest, celestial zenith, and earthly nadir, there stand four Wuji Flying Celestial Kings (Daoist guardian deities), each guarding the four poles of heaven and earth.

The ninth document is presented to the Great Emperor of Fengdu (supreme ruler of the underworld) and his assisting deities, including the Supreme Numinous Lord, the Mystic Nourishment Celestial Lord, the High Minister Lord, the Grand Tutor Lord, and other immortal officials who aid in administering the affairs of the underworld.

The tenth document is delivered to the two underworld officials overseeing the Yin-Yang courier stations—the Station Master and the Station Deputy—as well as the Great General of Merit Supervision and the Great General of the Plain Carriage and White Horse (divine generals responsible for recording merits and faults). It is also reported to the Jade Maiden of Document Transmission (a celestial maiden who delivers messages), the local City God (guardian deity of the region), and the Swift-Flame Official in charge of expediting memorials.

The eleventh document is reverently submitted to the Three Officials' Great Emperors: the True Lord of Upper Primordial Dao Transformation, the True Lord of Middle Primordial Righteous Protection, and the True Lord of Lower Primordial Steadfast Will (who govern the three realms of heaven, earth, and water, respectively), along with the four directional guardians—the Azure Dragon Lord of the East, the White Tiger Lord of the West, the Vermilion Bird Lord of the South, and the Black Tortoise Lord of the North.

The twelfth document is dispatched to various levels of inspecting emissaries: the True Official of the Local Earth God (a grassroots deity), the Ruler of the Regional Domain (an administrative spirit), as well as the Direct Mandate Messengers (celestial couriers of divine decrees) of the upper, middle, and lower realms, and the four emissaries assigned by the year, month, day, and hour.

When performing the Lantern Rite for resolving grievances and dispelling calamities, a total of eighty-seven lamps are offered. Among them, seven lamps form a set, with the central arrangement representing the Three Palaces Lamps symbolizing the Three Dantian (energy centers). Each set of seven lamps carries specific prayers: to dissolve generational enmities for beings across the Three Realms; for the Six Bureaus of the Celestial Court (heavenly institutions of judgment) to record virtuous deeds and amend the Registers of Life and Death; for the Three Officials and Five Emperors (the Three Officials of heaven, earth, and water, along with the Five Directional Thearchs) to mediate grievances; for the Fengdu underworld to pardon ancestral sins; for the Great Emperor of the Water Realm (sovereign of aquatic domains) to alleviate disasters; for the deities of the Five Sacred Peaks and Ten Mountains to pacify misfortunes; for the City God and local deities to release cursed souls; for the liberation of hell-bound beings to ascend to heaven; for the enlightenment of ancestors across generations; for the eternal severance of karmic debts with adversaries from past and present lives; and the final seven lamps are specifically dedicated to exorcising heterodox and malevolent forces (referring to disease-causing demon kings).

In Daoist rituals, all participants should return to their original state of purity and clarity, abandoning any thoughts of arrogance or oppression. At this time, seven lamps must be lit to perform a repentance ceremony for all sentient beings who suffer from imperfection and hardship, praying for the elimination of past transgressions so that all may attain the blessed state of perfect fulfillment (referring to the cultivation state of complete physical and spiritual wholeness).

This passage comes from Volume 9 of Daomen Dingzhi (Customs of the Daoist Tradition), which records specific guidelines for Daoist zhaijiao (purification rituals). The seven lamps symbolize the Big Dipper (Beidou), often used in Daoist liturgy to liberate wandering souls and dispel misfortune while invoking blessings. Through such rituals, practitioners not only repent for the sins of suffering beings but also cultivate compassion within themselves.