《道法會元》Vol. 113

This scripture documents a Daoist rain-praying ritual where the master priest submits a memorial to the Celestial Court. Here's the modern interpretation:

The priest (referring to himself as "your servant") ventures to petition the Celestial Court despite fearing celestial wrath: Since summer and autumn this year, the land has suffered severe drought—scorching sun cracks the earth, springs run dry, and people struggle to survive. Perhaps humanity's offenses—disrespect toward heaven and earth, neglect of crops, fraudulent dealings, and wanton killing—have incurred divine punishment. Now with cracked fields and withered crops, terrified villagers find no recourse, and famine threatens to claim countless lives.

Thus representing the people, the priest reports this calamity to all deities of the Celestial Court and the Thunder Ministry (Daoism's divine bureaucracy governing wind, rain, and thunder), pleading for mercy to reverse this celestial decree and send life-giving rain. Having sworn upon ordination to aid the world, the priest—as an official of the Thunder Ministry—cannot remain passive. He implores the Most High Lord Lao (Daoism's supreme deity) to manifest compassion by commanding the Thunder Ministry's forces:

Dispatch General Xin (the Thunder Ministry's fierce commander) leading all wind and rain deities—including the Earl of Wind, Master of Rain, the Thunder Duke and Lightning Mother—along with five thunder envoys (Ma, Guo, Fang, Deng, and Tian), plus all thunder warriors: the Three Soaring Thunder Officers, Yin-Yang Harmony Thunder Gods, and Eight Trigram Qi Thunder Divinities. Mobilize all forces—the twenty-eight lunar mansion thunder troops, twenty-four solar term thunder kings, seventy-two pentad thunder lords, thirty-six thunder dukes, and thirty-six thunder-drum warriors.

First cleanse the ritual altar and slay drought demons (legendary creatures causing aridity), then draw water from designated dragon pools to transform it into storm clouds by the appointed date. Over the altar, they must unleash torrential rains while nine-heaven-shattering peals dispel drought across ten thousand miles, reviving all parched life to fulfill the people's hopes.

The priest concludes with trembling reverence, acknowledging his audacity in disturbing the Celestial Court yet stressing the urgency of his plea. The memorial ends with "Respectfully submitted"—the classical formula for such petitions.

This scripture outlines a complete Daoist ritual procedure, comprising key steps including Transformation into Divinity (assuming divine form), Summoning Celestial Generals, Unfurling the Ritual Banner, and Sword Empowerment.

The practitioner first visualizes a golden light descending from the Celestial Gate, within which golden youths and maidens hold a plaque inscribed "By Imperial Decree, as petitioned by the Law Official." One must inhale the Qi of this golden radiance while visualizing oneself with disheveled hair wielding a sword, clad in black robes and barefoot. The Transformation Incantation is then recited, declaring one's metamorphosis into the Jade Void Preceptor (a high Daoist deity) commanding 100,000 divine troops of the Mysterious Heaven, accompanied by giant serpents, lion guardians, and thunder generals to capture demons across the Three Realms.

After divine transformation, the practitioner visualizes the Sun Lord and Moon Lord flanking them, with thunder and clouds before and behind, while twelve celestial generals stand arrayed awaiting orders. The Summoning and Altar Purification ritual follows, targeting the Ghost Portal (inauspicious direction) to capture drought demons (malevolent spirits causing aridity) and other evil entities.

When unfurling the banner, incantations summon the Five Thunder Generals and Chariot-Fire Generals while tracing the talismanic seal of the Empress of Earth (Houtu Huangdiqi) with the tongue against the palate, aligning with the Kun (Earth) trigram of the Bagua. For Sword Empowerment, the incantation of the Great Emperor of Azure Radiance (Qinghua Dadi) is recited, envisioning thunderous power coalescing upon the blade to shake heaven and earth, generating wind and clouds.

The final stage involves circling the altar with a water sword while chanting to invoke the Four Guardians - Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise - to purify the sacred space and expel demonic influences. Each phase requires precise mudras (Xun trigram hand seal), visualizations, and water-spitting techniques, with every movement strictly adhering to prescribed incantations and ritual protocols.

This scripture details the meticulous procedures for a Daoist priest performing Thunder Rites (Leifa). The priest first circumambulates the ritual platform (altar space) twice, summoning divine envoys like the Wind-Thunder Messengers and Wind-Fire Lords to disperse malignant qi and purify the sacred area. The priest then sprays consecrated water (a ritual purification method) while continuing to circle the platform and recite incantations.

During the third circumambulation, higher-ranking deities are invoked—the Celestial Warriors and Five Thunder Generals—who are commanded to follow with drumbeats and bell tones, wielding the purifying power of thunderbolts. The phrase "Those who defy me perish, those who comply prosper" demonstrates the ritual's authoritative might. After another spray of consecrated water, the ritual sword is planted at the Ghost Gate (northeast方位, symbolizing the demonic realm), before the priest returns to the incense altar to form mudras (ritual hand seals) and chant.

The text records multiple incantations and mudras. For instance, the "Jade Emperor's Oral Decree" section petitions the supreme Jade Emperor to issue celestial commands mobilizing the powers of the Nine Heavens. The "Thunder-Sound Lightning-Flash" incantation must be recited seven times to summon thunderstorms. Other mudras correspond to specific trigrams—such as Dui (West) and Zhen (East)—to harness lunar and solar energies respectively.

Finally, the priest steps through the "Three Powers Stance" (aligning with Heaven, Earth, and Humanity) while channeling stellar forces through the "Flying Dippers" (Big Dipper and Southern Dipper), completing the summoning of Thunder Deities. The entire ritual constructs a sacred boundary through precise orientations, hand seals, incantations, and choreographed movements.

This scripture records a complete Daoist ritual for summoning deities, incorporating hand mudras, incantations, and visualization techniques. The practitioner must employ specific hand gestures coordinated with breath and intention to invoke divine beings.

The ritual begins by forming the "Fire-Water Union" mudra with the left hand (representing the harmony of fire and water) while using the right hand's sword fingers to trace talismanic symbols in the air. After reciting divine names including "He Ming Tian Di" (Union of Bright Celestial Emperor), the practitioner must click teeth to gather Shen (spirit), chanting "urgently and lawfully commanded" to hasten the deities' descent. During this process, one visualizes the "Fire-Water" hexagram from the Yijing (symbolizing Yin-Yang harmony) and places ritual implements representing Heaven and Humanity in the Kun (southwest) position.

Next, the practitioner traces the Qian trigram (three solid Yang lines) in the air while aligning with the Zi-Wu axis (north-south direction) and invoking the names of the Big Dipper's seven stars (Tanlang, Jumen, etc.). Using the tongue tip to trace invisible talismans, the practitioner simultaneously draws Qi (vital energy) from the northwest direction and exhales it toward the right shoulder. This is followed by tracing the Xun trigram (representing wind) to summon Xin Tianjun (a thunder department general) from the center, while visualizing yellow energy merging with spleen Qi.

After completing the Xun trigram in the southeast, the practitioner imagines raging winds and gathering storm clouds to invoke the Five Directional Thunder Gods. The ritual concludes with the Hai-position mudra, burning incense to summon the duty-bound Gongcao (messenger spirits) and local earth deities. Silently reciting the Sanskrit mantra "Om Su Lu Du Ni Jia La Su Lu She" seven times, the practitioner visualizes the deities manifesting from between the eyebrows onto the ritual altar.

This comprehensive ceremony integrates trigrams, directional correspondences, stellar veneration, and organ cultivation, employing precise bodily movements, breathing techniques, and visualizations to mobilize cosmic energies for the purpose of deity summoning and command.

This passage describes a thunder ritual (Leifa) in Daoism—a practice invoking thunder deities—specifically focusing on the deity summoning ceremony. It consists of three main parts:

First is the roster of thunder deities to be summoned. The text mentions Xin Tianjun (a key thunder general) as the leader, commanding traditional weather deities like the Wind Lord (Fengbo), Rain Master (Yushi), Thunder Duke (Leigong), and Lightning Mother (Dianmu), along with the Five Directional Savage Thunders (thunder gods of east, south, west, north, and center) and the five thunder envoys—Ma, Guo, Fang, Deng, and Tian. It also includes specialized thunder deities such as the Pre-Heaven Eight Trigrams (Bagua) Thunder Kings, the Post-Heaven Sixty-Four Trigrams Thunder Gods, as well as thunder kings corresponding to the twenty-four solar terms, twenty-eight lunar mansions, and seventy-two climatic periods (an ancient seasonal division), forming a complete pantheon of thunder divinities.

Next is the incantation for the Earth God (Tudishen). This spell first praises the Earth God’s ability to traverse heaven and earth and move between Yin and Yang realms, commanding him to swiftly deliver the ritual decree. It promises to record his name in the Shangqing Realm (one of the Three Pure Realms, Sanqing) upon successful completion. After reciting the spell, the ritual master visualizes the merit officers (divine messengers) and Earth God departing to fulfill their tasks, while spitting a mouthful of water and issuing a loud command.

Finally, there is the general summoning incantation. Here, the master, assuming the authority of the Nine Elders Immortal Sovereign (a high-ranking celestial official), sternly orders the Five Directional Thunder Gods to appear immediately or face punishment. A second incantation follows, emphasizing the summoning of deities through the master’s own vital essence (Jing) and energy (Qi). All thunder troops and generals are commanded to manifest without delay—any hesitation would incur severe consequences. The passage concludes by once again demanding the full assembly of Xin Tianjun’s thunder retinue.

Through spells, visualization (Cunxiang, imagining the deities’ arrival), and physical actions like spitting water, the ritual constructs a comprehensive system for invoking thunder gods. It showcases the meticulous hierarchy of spirit governance and the authoritative methods employed in Daoist thunder rituals.

This passage describes the concrete operational procedures of Daoist Thunder Rituals (Leifa), a ceremonial practice invoking the Thunder Deities for magical workings. The ritual master (Faguan) summons the Thunder Gods through specific hand seals (shoujue) and visualization techniques (cunxiang).

First, the master forms the Zhen Seal with the left hand (representing the Thunder Gods of the East) while holding the Sword Seal with the right hand (symbolizing the ritual sword). He inhales the azure thunder Qi from the East, merging it with the liver and gallbladder energies within his body. Then using the sword gesture, he traces the Zhen trigram (one of the Eight Trigrams/Bagua representing thunder) in the air while visualizing azure thunder Qi permeating the space.

The text emphasizes that the Thunder Deities must obey commands from the highest Daoist divinities—the Three Pure Ones (Sanqing) and the Jade Emperor. The master issues a stern warning: the Thunder Gods' first failure to appear will be recorded as an offense, the second constitutes disobedience, and the third will incur divine punishment. The practitioner declares himself as acting under orders from the "True Sovereign" (principal Thunder God), wielding the Jade Emperor's golden talisman to command the thunder forces.

Detailed steps include: inhaling and storing eastern azure Qi in the gallbladder, circulating the energy through the Governing and Conception Vessels (from the coccyx up the spine through the Jade Pillow to the crown). During this process, practitioners experience visionary phenomena of darkening heavens and raging thunderstorms. Finally, the master raises his head to inhale while visualizing the descent of Heavenly Lord Xin (a key Thunder General) from the Supreme Unity Thunder Palace (the abode of Thunder Gods).

The concluding incantation contains esoteric Thunder Mantras where each syllable corresponds to specific thunder deity powers. The entire passage exemplifies the core Leifa concept of "the human microcosm resonating with the celestial macrocosm"—achieving divine communication through Qi circulation, hand seals, incantations and talismans.

This scripture records a complete Taoist thunder ritual (a method for summoning thunder and praying for rain). The practitioner first uses the sword-finger mudra (a Taoist hand gesture) to trace the eight trigrams (Bagua) in the air in sequence: the Xun trigram representing wind, the Gen trigram representing mountains, the Zhen trigram representing thunder, the Kan trigram representing water, and the Li trigram representing fire. Each trigram must be accompanied by its corresponding Qi-hand mudra.

Next, two special trigrams are added—the Zhuang and Jie trigrams. Upon completing these, dark clouds gather and fierce winds arise as supernatural phenomena. At this moment, the ritual altar must be immediately constructed. If the clouds gather too slowly, one must burn a Xin Marshal talisman (a thunder deity's fu incantation) made of peachwood to accelerate the process.

Then, using the sword-finger mudra, the practitioner traces the Jade Emperor's decree (a celestial command) in the air while forming the thunder mudra (a hand seal for summoning thunder) at the Qian trigram position. Through the "Three Carriages Ascending to the Crown" technique (a type of Daoyin exercise), thunder and lightning are invoked. At this stage, one must draw in the azure Qi from the southeast direction and exhale it onto the incense flame before burning a peachwood incense talisman—this will immediately manifest the Xin Marshal deity.

The esoteric deity-summoning incantation must be recited seven times in one breath: "Om Hum Om Hum Om Hum Om Hum Tsa Li Lai Ye Suo Ha." When wind, clouds, thunder, and lightning converge at the altar and the celestial generals and soldiers arrive, offerings of tea and wine must be presented. The practitioner then reads aloud the proclamation (an official document summoning deities), burns spirit money, and recites the command incantation.

This thunder decree particularly emphasizes the powers of the Five Directional Thunder Gods: the Demon-Bright Willow Star of the East, the Fierce Fiery Torch of the South, the Blazing Fierce Fire Boar of the West, the Black Dog of Violent Roars in the North, and the Blazing Five-Eyed Lightning of the Center. The practitioner declares knowledge of all the Thunder Gods' true names—once invoked, they must descend immediately. Finally, using the sword-finger mudra with the jade mudra (another hand seal), the practitioner draws in Qi from the northwest direction while reciting the proclamation incantation to complete the entire ritual.

This passage describes the complete ritual procedure for performing Daoist Thunder Magic (a rain-summoning technique). The practitioner must use specific hand gestures (sword mudras) to draw talismanic commands in the air while simultaneously reciting incantations and performing visualization (meditative focus) to summon the Thunder Ministry deities.

At the ritual's commencement, the master forms the sword mudra with their right hand to inscribe the "Celestial Emperor's Command" in the air, while the left hand sequentially forms mudras corresponding to the mao (east), wu (south), you (west), and zi (north) directions. Next, the ritual altar is arranged, and a thunder-summoning proclamation (a formal magical document resembling an official decree) is burned. The proclamation begins with the header "By Order of the Jade Clarity True King's Palace," commanding the Fierce Thunder Official Tianjun to immediately mobilize the Five Direction Savage Thunders along with wind, cloud, lightning, and rain deities to swiftly gather at the altar and produce precipitation.

The "servant spirits" mentioned refer to the Five Direction Thunder Gods: the Azure Wolf of the East, Blazing Radiance of the South, Golden Victory of the West, Flowing Gold of the North, and Yellow Pole of the Center. The practitioner visualizes these thunder deities riding thunder chariots into the Xun Palace (southeast sector), then with a thunderclap, rising from the earth to enter the Thunder City and assist the True King.

The ritual requires synchronized breathing techniques: drawing Qi from the Dantian (energy center), sealing the perineum, and circulating the energy up the spine's bilateral pass (a crucial Neidan/internal alchemy point) to the crown of the head. While covering ears and closing eyes, the five exhalation methods ("Xu," "Hu," "Chui," "He," and "Xi") coordinate with hand mudras to manifest the Five Thunders in visualization.

Subsequently, the Four Deities (encompassing heaven, earth, sun, moon, stars, wind, rain, and thunder gods) are summoned, specifically naming Thunder Duke Jiang Hechong, Lightning Mother Xiu Wenying, Wind Earl Fang Daozhang, and Rain Master Chen Huafu. The practitioner declares their authority through possession of the Thunder-Fire Seal, commanding these deities to descend immediately.

Finally, the master visualizes all deities assuming their proper positions at the altar to receive orders. The summoned Thunder Ministry officers must prepare their implements and immediately unleash thunderstorms to relieve drought, fulfilling the people's hopes. After making ritual offerings to reward the deities, purification incantations conclude the ceremony.

Note: The "Jade Clarity True King" referenced is the supreme deity of Daoist Thunder Ministries. "Thunder configurations" denote specific hand seal postures, while the "bilateral spinal pass" is a vital acupoint in Daoist Neidan cultivation.

This passage describes the specific procedures and incantations of Daoist Thunder Rituals (a ceremonial practice for summoning thunder and praying for rain). Let me explain it section by section:

The text first mentions using a rooster as an offering, with an incantation to transform it into a phoenix flying toward the celestial court. The spell petitions the Thunder Gods, explaining this fowl is specially sacrificed to them, after which their mighty power should manifest. The ritual then involves sprinkling purifying water over the chicken while reciting another incantation that transforms ordinary food into celestial delicacies and common wine into divine nectar, empowering all invoked deities through this offering.

During the ceremony, the practitioner must form the "Chou Hand Seal" (a specific mudra) while tracing talismanic symbols of the Divine Empyrean True King in the air. Preparations require keeping a live fish in a large basin as a symbolic dragon dwelling in deep pools. Wine is poured only once without repetition, accompanied by reading official proclamations to summon various deities.

The core thunder-summoning incantation follows, declaring the practitioner's mandate from the Jade Emperor to command the thunder forces and purify the Three Realms. It warns that any violation by the ritual master will bring execution by thunder-axes, while divine generals breaking their vows will be beheaded by flying swords. Thunder deities must respond immediately upon the spell's conclusion.

The final section outlines the ritual master's prayer format at the altar: first declaring official rank and name, then lighting true incense to reverently invite the imperial masters. The petition explains the severe summer drought causing withered crops and impending famine, with devotees sincerely seeking heavenly forgiveness for transgressions and imploring merciful rain to save the people. The master represents the community in petitioning the Thunder Altar (the ritual platform of thunder deities) to memorialize these pleas to the celestial court.

We Daoist priests presiding over this ritual altar cannot stand idly by now that we understand these principles—we must act with solemn dedication. From the day I received the transmission of Daoist methods, I took vows to propagate the great Dao (the Way) and bring salvation to the people. Now that I hold office in the Thunder Ministry (the Daoist celestial bureaucracy governing thunder and lightning), it is even more imperative to intervene. Petitions have already been submitted to the celestial court and filed with the relevant immortal officials, while this ritual altar has been established for solemn supplication.

We now formally open the altar to summon all marshaled divine generals. The previously conferred Covenant Imperial Decree (a celestial mandate document) shall be burned and transmitted, with special appointment of Heavenly Lord Xin of the Thunder Department to command the local earth deities of the Nine Provinces and all dragon spirits, leading the divisions of community thunder, dragon thunder, water thunder, and the wind-cloud-thunder-rain-lightning troops. They are ordered to proceed to mountain streams and deep pools, borrowing water from dragon abysses to ascend as clouds and transform into nourishing rain. They are commanded to act immediately—riding winds, hastening thunder, flashing lightning—displaying their divine powers as they converge upon this altar. Dark clouds thick as spilled ink must gather, torrential rains must pour down, executing the decree of the Nine Heavens to relieve drought across ten thousand miles, universally reviving parched life, fulfilling the people’s hopes. This aligns with the compassion of the Most High Lord Lao (the supreme Daoist deity) for living beings and answers the devout prayers of the faithful. Once resonance is achieved, meritorious deeds will be recognized with promotions.

Sprinkling sacred water and visualizing surging azure waves, the divine generals receive the imperial decree and depart at once, leading the wind-cloud-thunder-rain-lightning divisions to the altar.

Thunder Method Incantation:

The Supreme Thunder Lord commanding three hundred thousand celestial troops—

His霹雳 shakes heaven and earth.

The Thunder Ministry exerts its might through the seasons,

Making rivers and seas boil.

By the decree of the Five Thunders’ Jade Pivot,

Who dares disobey?

Those who defy shall scatter like dissipating wind.

Drawing the vital energies (Qi) of the five directions to merge with my own thunder Qi, I summon peals and flashes. Spraying water while visualizing the divine, forming hand seals and chanting:

The power of the Thunder-Fire Abundance hexagram (one of the Eight Trigrams/Bagua) blows toward the altar.

Treading the罡步 (Daoist ritual steps) to command dragons churning water,

Absorbing the force of thunder’s celestial might.

By decree: Let Heaven’s Thunder, Divine Thunder, Dragon Thunder, Water Thunder, and Community Thunder all resound!

Step-Chant:

By the Jade Emperor’s decree, the thunder’s might is unleashed.

Five Thunders summon clouds, commanding the Six Ding (celestial warriors).

The Wind Lord stirs primordial chaos,

Lightning pursues shooting stars.

Torrential rains pour down—

Swiftly, by the law of the Divine Empyrean True King (supreme thunder commander)!

This scripture describes the complete procedure of a Daoist rainmaking ritual. First, the ritual master faces north and performs the specific "Yu Steps" (a Daoist walking pattern) while pacing the constellations, simultaneously forming hand seals. After a period of quiet sitting, the master gathers the Qi (vital energy) from the five directions and merges it with the thunderstorm Qi, allowing it to ascend.

Next, the master crosses their hands to form a mudra, harmonizing the Yin-Yang energies. When the body feels as if burning with heat, the master closes their eyes to activate the ritual formula, coordinating with the four breathing techniques: "Xu, Hu, Chui, Si." Then, the master recites the dragon-summoning incantation to invoke the Azure Dragon Deity of the East, borrowing its divine power to command thunder and beseech swift rainfall. Those who disobey will be punished according to the divine laws of the True King of Divine Empyrean (the highest thunder deity in Daoist cosmology).

Subsequently, the master burns the rain-summoning talisman (Fulu). At this point, dark clouds gather from all directions, a north wind howls, and black clouds envelop the ritual altar. The master then recites the thunder-soldier summoning chant, calling upon the thunder generals, officers, and troops to wield fiery wheels and unleash the Xun Wind (southeasterly wind) to slay demonic entities. Forming the Li Trigram hand seal, the master closes their eyes to activate the thunder-summoning formula. When flashes of lightning appear in the clouds, the master immediately summons the presiding thunder deity.

If thunder is already heard, there is no need to summon it again—only the rain-summoning talisman needs to be burned while spraying water. Simultaneously, the master presses their tongue against the upper palate and writes the command "Decree of the Lord of Six Waves" in the air. Next, the master recites the rain-invoking chant, petitioning the Five Directional Celestial Emperors and dragon kings to bring rain, commanding the waters of the five lakes and four seas to assist. Finally, the master sprays water while reciting the Four Depths chant and issues the Wood Youth incantation to empower the ritual dispatch.

The format of the ritual dispatch is as follows: "By the command of Thunder Marshal Xin Tianjun (a key thunder general), we borrow water from a certain dragon pool, requiring it to arrive at the ritual altar by a specified date and time to fulfill the prayer." The document concludes with the year, month, and day, and is signed by the presiding ritual master. The entire ceremony employs a variety of Daoist techniques, including hand seals, constellation pacing, incantations, and talismans, demonstrating the comprehensive ritual framework of Daoist thunder magic for rainmaking.

This passage describes the specific procedures and incantations for Daoist Thunder Magic (a ritual technique for summoning thunderstorms and rainfall). The practitioner must first spray water to the five directions, then form mudras with specific hand gestures (the Thunder Seal Mudra) while silently reciting the Sevenfold Thunder Incantation:

The first transformation returns the six spirits to their positions (corresponding to the Chen position). The second disperses the four malignant forces (Si position). The third mobilizes the Star Lords of Kuigang (Wu position). The fourth triggers thunderbolts (Li position). The fifth summons the Thunder God to sound his voice (Central Palace). The sixth exterminates mountain spirits and demonic entities (Dui position). The seventh commands the Thunder Department's divine generals to capture evil ghosts, delivering those headless spirits who disobey the Dao to be executed beneath the Kuigang stars.

This is followed by another set of seven transformations: The first shoots open the Celestial Gate (Chen position). The second generates thunder and lightning (Mao position). The third summons dragon deities to spread mist (Central Palace). The fourth widely distributes thunderstorms (Li position). The fifth whips up flying sand and rolling stones (Kun position). The sixth suppresses mountain ghosts (You position). The seventh deploys yin soldiers and thunder generals to capture evil spirits.

In actual practice, one must carve a talisman of Marshal Xin Tianjun (a Thunder Department general) on peach wood, then burn command flags inscribed with "Celestial Fire Azure Radiance Wind Cloud Thunder Rain Lightning" in the incense burner. The ritual must progressively employ various command flags according to hierarchy: starting with the Four Saints Command and Heavenly Stem Command, proceeding to the Three Lights Command and Three Officials Command, finally using advanced flags like the Patriarch Command and True King Command. These flags originate from the Precious Pearl Method and must be burned in coordination with specific directions.

If rainfall isn't achieved after three consecutive days of rituals, this indicates heavy karmic offenses among the local populace, requiring petitions of repentance to the Three Pure Ones (Sanqing) and the Three Officials (Heavenly, Earthly and Water Officials). The practitioner must also examine themselves for any ritual errors to avoid incurring misfortune. After successful rainfall, a thanksgiving ceremony must be performed including returning the thunder deities (Fu Lei), expressing gratitude to patriarchs (Xie Shi), and burning merit documents. If only wind and clouds appear without rain, certain procedural errors may require re-examination.

This passage details the specific procedures of Daoist rain-invocation rituals. The ritual master (fajia) must begin preparations three days in advance, maintaining mental focus, speaking sparingly, and aligning their vital essence (Jing) with the celestial heart through breath regulation and Qi concentration (ningshen juqi). The most crucial aspect is sustaining absolute sincerity throughout.

The formal ceremony takes place during the Chen hour (7-9 AM) the following day: First comes "inviting the generals to descend the altar" (zhujiang xiatan) — reverently summoning divine generals to the ritual platform; followed by "dispatching the expediting missive" (fa cui die) — sending documents urging rainfall; then "chanting scriptures" (feng jing); and finally "petitioning the master to summon commanders" (qishi haozhao shuaijiang) — respectfully requesting ancestral masters and celestial troops for assistance. Throughout the process, the master sits cross-legged in meditation, closing sensory perception (bi wuhu), gathering true Qi in the Dantian through the method of water-fire refinement (gun shuihui jiaogou) in the quiet chamber.

The text mentions summoning different divine generals like Lord Xin or the paired Lords Deng and Zhang (Daoist guardian deities) to dispel malignant influences. While the summoned generals may vary, the summoning methods and incantations (zhaofa zhaozhou) must remain consistent. The ritual also involves burning talismans (fulu) with cloud patterns (shuiyun fu) — common ritual implements for heaven-earth communication in Daoism.

It's important to note that rain invocation isn't trivial—it belongs to "yang actions yielding yang retribution" (yangxing yangbao), meaning significant ritual activities conducted publicly with observable karmic effects, thus requiring exceptional rigor.