《靈寶領教濟度金書》Vol. 250

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation) records in detail the liturgical procedure for a Daoist rain-clearing ceremony (Keyi). This ritual was transmitted by Ning Quanzhen (Daoist name: "Master Dongwei, the Exalted Scholar and True Man of Radiant Salvation Who Relieves Suffering") and compiled by Lin Lingzhen (Daoist name: "Master Lingbao, the Water-South Sage of Profound Universal Teaching").

The ceremony begins with the priests performing "Pacing the Void and Sprinkling Purified Water" (Buxu Sajing), a sacred dance with specific steps while sprinkling consecrated water to purify the ritual space. They then recite the "Guardian Spirit Incantation" (Weiling Zhou), which invokes the five directional stars—Mercury (Water Virtue), Jupiter (Wood Virtue), Mars (the Blazing Planet), Venus (the Great White Star), and Saturn (the Stabilizing Star)—to dispel calamities and bring auspicious blessings. The incantation concludes with the common Daoist phrase "uniting with the Dao in truth" (Yu Dao He Zhen).

Next, the priests announce their ritual ranks (Fawèi, their designated positions in the ceremony) and offer incense to petition the deities. The text mentions "the Primordial Commencement Unfolding the Cosmos" (Yuanshi Kaitu, referring to the Celestial Worthy of Primordial Beginning’s cosmic creation) and "the Supreme Sovereign Governing the Cycles" (Xuhuang Yuyun, indicating the highest Daoist deities presiding over cosmic operations), emphasizing that wind, rain, thunder, and lightning are all governed by divine forces, while rivers, lakes, and seas are each ruled by their respective spirits.

The presiding priest declares that due to prolonged rainfall, this purification ritual (Zhaijiao) has been established to confess past transgressions and beseech clear skies. He prays for the Wind Earl (Fengbo) and Rain Master (Yushi), deities who command the weather, to descend upon the altar riding their cloud-borne chariots, using thunder and lightning to disperse the overcast gloom and halt the unceasing rains. The ceremony also specifically invites the Nine Thunder Bureaus (Leiting Jiusi, the nine divisions of the Daoist thunder deities), the City God (Chenghuang, local guardian deity), the Earth God (Tudi Shen), and other divine beings to jointly descend upon the ritual platform.

Finally, the "First Offering" (Chuxian) is performed, where all participating priests once again announce their ritual ranks and offer incense in prayer to the assembled deities. This passage provides a complete depiction of the sacred setting and standardized procedures of a Daoist rain-clearing ceremony.

This scripture describes the scene and prayers of a Daoist Zhaijiao (purification ritual) ceremony for clearing rain. During the ritual, Daoist priests petition various deities to cease the continuous downpour and restore clear weather.

The text first enumerates the host of divine beings participating in the ceremony: these include the Thunder Ministry's Cao Liao (thunder generals), Chenghuang (city gods), Lishe (local earth gods), and the presiding deities of various temples. These spirits arrive riding thunder chariots, carrying out the Heavenly Emperor's decrees to maintain cosmic order.

The presiding Zhai official (chief ritual priest), distressed by the unending rains, has already sought celestial mercy through fasting and repentance. Now preparing the sacrificial altar, he implores the deities to secretly intervene—dispelling dark clouds, restoring clarity across all directions, and harmonizing the seasons. Only then can farmers till their fields in peace and reap abundant harvests.

During the secondary offering, priests burn incense to summon the Nine Thunder Bureaus' true rulers, along with city gods and earth deities. They present their plight: roofs leaking endlessly, mountain waterfalls raging. Without heavenly compassion, the people cannot live and work in contentment.

Finally, they beseech the deities to command the celestial armies: halt the rains in an instant, making the red sun reappear; silence the thunder abruptly, revealing radiant clouds. May forest mists dissipate swiftly, streams regain clarity. Thus birds may nurture their young undisturbed, farmers harvest crops unimpeded, and granaries fill abundantly. The people will sing praises, grateful for divine grace.

The entire passage exemplifies Daoism's religious practice of mediating natural order through ritual, interceding for human welfare. It embodies the Daoist cosmology of "heaven-human resonance" and the tradition's compassionate engagement with worldly suffering.

At the concluding stage of the Daoist purification ritual (Zhaijiao), the presiding priest (Juwei) and all ceremonial participants (Lin Tan Guan Zhong) reverently light incense and announce: We humbly report to the venerable True Lords of the Nine Thunder Departments (Leiting Jiusi), the City God deities guarding various regions, the local Earth Gods of communities, and all enshrined temple divinities. Countless sacred beings (Wu Yang Sheng Zhong) now gather within and beyond the ritual platform, for all have heard that deities only bless the virtuous. Ashamed of our shallow sincerity, we can only express devotion through the thrice-offered ceremonial tribute (San Zhou).

Now the starry river begins its nightly rotation, the celestial Milky Way prepares to descend westward, while the altar's ethereal radiance ascends to the Clear Void Heaven (one of Daoism's highest celestial realms), and auspicious clouds return to the Azure Canopy Paradise (eastern celestial realm). The Wind Lord's chariot (Feng Si) races across cloud banks as mist-dragons (Yan Qiu) glide through twilight. We mortals lack power to detain the divine procession, and can only watch with profound reverence as the deities return heavenward, earnestly entreating their continued compassionate oversight of our world.

With boundless gratitude, the presiding priest again kowtows (Qishou) in full prostration, respectfully escorting the sacred procession back to the celestial realms (Hui Ping). Finally, the yellow prayer paper (Fen Liao) bearing written petitions is ceremonially burned, allowing blue smoke to carry these supplications to the heavenly courts.

(Note: This passage fully presents the deity-sending segment from large-scale Lingbao school rituals of the Song Dynasty, containing four core procedures - "announcement, ceremonial offering, deity departure, and petition burning" - embodying the Daoist ritual philosophy that "when human efforts are complete, celestial will is revealed.")