本文利用這三年來，在福建中部尤溪、大田與永安三縣等地區道法壇靖中，所見到的清初以來豐富的抄本資料，以及2017年底兩次開法場傳度儀式的調查記錄為論述核心。首先討論其儀式結構、道法內容與表現形式是如何建構的？再者，進一步挑選其中代表性的《設城隍》與《設南省》兩個科儀，深入分析其儀式程序、意義內涵、特定用語與文檢內容，所具顯的、轉化了哪些宋元以來道教內部與朝廷官方的體制？所得到的結論如下：開法場傳度的《設城隍》科儀，主要內容即召請當地歷史上所有的城隍們及相關的官將吏兵，具顯帝制朝廷官僚體制、道教道法與民間信仰複合的多重特質。其不僅反映閩中地區法教保存了宋代天心正法的傳承規矩，從相關抄本與文檢中一再出現的縣城隍所轄屬「四鄉八里」神司主者，其所反映的宋代以來地方的行政區分；「諸路城隍」、「八路城隍」、「福建道都城隍」與「福州中書省城隍」用詞，也明確具現了元朝時福建的行政建置。另《設南省》科儀，乃闡演傳度意涵中完成任命文書簽押生效的法定核心程序，其模擬運用了古來朝廷尚書都省官僚組織與體制格局，體現出南宋孝宗乾道八年（1172）之後改革的行政機制運作情形。又此區法教開法場傳度所頒給的這些職憑誥據名稱，如「文憑」、「照身」、「護誥」、「官憑」、「職帖」與「南曹官誥」等，應是借用道教正一經籙的相關名稱，但其共同來源應是轉用自古代朝廷體制下相關授官任命的官方文書。

This paper draws on manuscripts and materials which have been composed since the early Qing dynasty and were discovered in the last three years at Daoist altars in three counties—Youxi 尤溪, Datian 大田, and Yong’an 永安—in central Fujian province, as well as discussing recent fieldwork records of two ritual performances of “kai fa chang” 開法場 at these locations at the end of 2017. To begin, we discuss how the ritual structure, Daoist exorcism, and performance of “kai fa chang” is constructed. Secondly, we analyze the ritual procedure, connotations found within, specific terms, and representative Daoist ritual documents such as She Cheng Huang 設城隍 and She nan sheng 設南省, as well as to what degree they have been transformed from Daoism and the bureaucratic systems since the Song dynasty. The conclusions show that the City Gods 城隍 and officials and generals summoned by the ritual of She Cheng Huang reflect a combination of the bureaucracy of the imperial court, Daoist exorcism, folk belief, and the Song notion of “Tianxin zhengfa” 天心正法 (“The Rectifying Rites of the Heart of Heaven”). Furthermore, the repeated use of “si xiang ba li” 四鄉八里 denotes a local administrative division from the Song dynasty, whereas other key phrases such as “zhu lu Cheng Huang” 諸路城隍, “ba lu Cheng Huang” 八路城隍, “Fujian dao du Cheng Huang” 福建道都城隍, and “Fuzhou zhongshu sheng Cheng Huang” 福州中書省城隍 from the texts also further demonstrate Fujian administrative systems from the Yuan dynasty. In addition, a shift in the legal procedure for appointing the secretariat, namely imitating the “Imperial Secretariat” 尚書省 and court bureaucracy of ancient times, in the eighth year of the reign of Emperor Xiaozong of Song (1172) led to another transformation in the ritual of She nan sheng. Finally, this research highlights that the contents and forms of appointment documents regarding the ritual, including “wenping” 文憑, “zhao shen” 照身, “hu gao” 護誥, “guan ping” 官憑, “zhi tie” 職帖, and “nan cao guan gao” 南曹官誥, were made to imitate “Zhengyi scriptures and registers” 正一經籙 but also originated from imperial court appointment documents.