臺灣道法二門係指修行道教「正一派」及闇山法教「三奶派」道法傳承者，此類道士主行吉慶酷事，而不作新亡者超薦性功棒的喪祭齋事。目前學者對其研究，大多著重在淵源傳承與道法科儀兩大部分，文檢的運用上並未有全面而專門的探討。因此，繼撞臺灣道教文檢專題的研究腳步，本文選定長期參與觀察的基隆廣遠壇為對象，主要蒐集乙商年(2005) 松山蔥蔥堂七朝慶成瞧典科儀田野資料作為文本:其既是在傳統道法二門「五朝慶成清酷」的基礎之下，又加上為瑤池金母祝壽科儀，所以不僅在規模上是道法二門離典中較少見的，其文檢種類與數量的運用，也是筆者調查該壇所見最齊全的一次。除可與〈莊林續道藏〉中〈文檢卷四﹒陳氏文檢〉所列〈五天聽事表文關蝶疏文〉及其所載之相關符、榜等文檢比對，重視其傳承的部分之外;還可就主壇的廣遠壇李游坤道長，因應實際需要所「新創」的文檢進行探究。本文共分五節:第一節前言，重點在釐清文檢的意涵與研究的問題意識;第二節論述慶成建酷的程序結構、道教科儀與文檢運用搭配的關係;第三節析論上行的詞疏狀額文檢的體式功能;第四節討論下行的關蝶符榜類文檢的體式功能;最後結語則歸納其傳承與新創的意義，以及在臺灣道教科儀史與文書學上的價值。

The School of Practicing Both Daoism and Exorcism inc1udes the ZhengyiSchool and the Third Matriarch School of Lu-shan. Its practioners serve asliturgical specialists only for the Chiao sacrifice, not for the salvation of thedead. Although scholars have focused on its origins and liturgy, there havebeen no comprehensive studies of the documents used in the rituals. In thispaper, 1 discuss relevant Daoist ritual documents and analyze the KeelungGuangyuan A1tar's seven-day chiao ceremony which was performed at SongshanCihui Temple in 2005. In that particalar year, they integrated a traditionalfive-day chiao ritual into the liturgy. 1 then compare the documentsfrom the 2005 performance with those from the five-day Chiao of the InaugurationList in the “Zhuanglin Xudaozang." Furthermore, 1 investigate thenew version of the ritual documents used by the head priest, Li Y ou-kun, inlight of actual needs.This paper is divided into five sections. The introduction focuses onc1arifying the meaning of relevant Daoist ritual documents. The second sectiondiscusses structure of the rituals and the relationship between the ritualsand documents. The third section analyzes the form and function of petitionsdocuments. The fourth section investigates pass permits (die 蝶)， talismansand announcing documents. The conc1usion discusses the meaning of theseDaoist ritual documents, their origins and their transformations.