Gia Thiện Tường biên tập nghi thức đạo sĩ xuất gia thụ giới. Phân hai nghĩa xuất gia: xả ân ái vào đạo, và tu chứng xuất ‘chư hữu chi gia’. Gồm đốt hương, lễ đế vương, tạ tổ tiên, từ phụ mẫu, thụ thập giới, niệm tam bảo, báo tứ ân, lễ tam sư.
Ứng dụng: Truyền độ xuất gia; giới đàn; nghiên cứu chế độ pháp vị–thụ giới Tống.
北宋道士賈善翔（左街都監、崇德悟真大師）編集，一卷，入《正統道藏》正一部。詳述道士出家受戒禮儀：出家義有二——「初出恩愛之家」（捨親棄榮入道）與「出諸有之家」（修煉離三界愛、登九清）。儀程含禮三師（度師、保舉師、監度師）、聽出家因緣、告別父母君王先祖親友、脫俗衣換道服冠履執簡、授初真戒，稱「十戒弟子」「白簡道士」；並論信物分執、盟文格式。為研究唐宋道教出家傳度制度之第一手科儀文獻。
⚡ Ứng dụng: 出家傳度、師承盟約；命理「出家格」「華蓋孤克」與宗教身份轉換之儀式依據；修真以戒為入道門檻。
🔗 Liên quan: 太上九真妙戒金籙度命拔罪妙經；正一法文等傳度儀；洞玄靈寶定觀經注
Leaving home and receiving ordination (出家傳度) is a legal-spiritual identity transplant: one dies to lay registers and is reborn under master, precept, and Daoist office. The text proves that without formal 傳度, adopting robes or techniques is identity theft from the tradition and yields unstable mandate.
1) In modern ‘cultivation coaching,’ separate personal wellness from claims of ordained priestly power. 2) For clients seeking identity rebirth (career/religion/gender of life path), use 傳度 logic: clear stages, witnesses, precepts, new responsibilities. 3) BaZi ‘出家’ patterns (strong 印, weak 财, 驿马) still need ethical container—ritual form prevents spiritual inflation. 4) Respect lineage limits: do not perform restricted 奏告/雷法 without transmission. 5) Measure true 傳度 by increased accountability, not aesthetic monasticism.
Person-ordination focus versus 設醮’s field focus or 章赦’s amnesty for the dead. Unlike 定觀, which anyone may deepen privately, 傳度 is public-legal. Difference matters: many failures of modern magic are missing 傳度, not missing talent.