《道法會元》Vol. 47

This passage records a rain prayer memorial from the Daofa Huiyuan (Collected Essentials of the Dao and Its Methods), documenting the formal petition submitted by a Daoist priest named Sun to the celestial deities beseeching rainfall.

The document begins by identifying its origin from Zhaoqing Temple of the Qingwei lineage (an important Daoist school). Priest Sun humbly describes himself as a minor functionary in the Thunder Method tradition, comparing his insignificance to mere grass. He engages in self-reflection, acknowledging his mediocrity in talent, shallow virtue, improper speech and conduct, and insufficient purity of body and mind—failures that might have offended the celestial marshals (referring to Dharma-protecting deities) and violated heavenly statutes. He confesses his unfulfilled obligations, having neither repaid his parents' nurturing kindness nor conducted salvation rituals for ancestors, thus seeking divine forgiveness.

The petition then explains the reason for the rain prayer: since a certain month this year, prolonged drought has persisted under scorching sun, withering crops and distressing the populace. As a cultivator of the Dao bound to aid the world, and further moved by local pleas, Priest Sun prepares this jade-letter memorial (a reverential term for Daoist petitions) with utmost reverence to implore the august deities.

The text enumerates over thirty high-ranking deities being petitioned, including: Qingwei lineage founder "Divine Lord of Mysterious Transformation from True Origin," Thunder Department's "Celestial Lord of Primordial Beginning," "Great Master of Triple Heaven Supporting the Teachings" who assists the Dao's methods, and "Controller of Destinies from Nine Heavens" who oversees the registers of life and death. The priest earnestly requests these deities to forward the memorial to the supreme celestial realm "Golden Portal of Triple Heaven" (the Sanqing realms, highest Daoist heaven) for the Jade Emperor's rainfall decree.

Finally, the petition asks all celestial ministries (Three Bureaus, Courts, Offices, and Departments) to disseminate the decree throughout the three realms: celestial paradises, underworld water palaces, thunder divisions among the constellations, and all sacred sites including mountains, rivers (particularly the Five Peaks and Four Waterways), city gods and earth deities. Special appeals include pardon for local populace's potential grave offenses, elimination of drought calamity, harmonization of Yin-Yang, and dispatch of Thunder Department marshals to execute the rainfall command.

(Note: The archaic character "𣲖" is interchangeable with "派" (lineage/school); "䖍" with "虔" (reverent).)

This scripture documents the formal structure of a Daoist rain-prayer ritual and the list of deities to be summoned. The main content can be divided into three parts:

First is the roster of thunder deities being invoked, including Zhang Ya (Divine Fierce Yang Thunder God), Gou Liuji (Yin Thunder God), Bi Zongyuan (Fierce Officer of the Earth Office), Yin Jiao (Lord of Yin Thunder), Wen Qiong (Valiant and Martial Peacekeeping Marshal), Guan Yu, and other orthodox deities. These beings are to lead the thunder pantheon from the celestial realm, mountain guardians from the Five Sacred Peaks and Three Mountains, dragon kings of the Four Seas, seasonal rain-dragons, as well as local deities like city gods (Chenghuang), earth gods (Tudi), and mountain spirits—commanding them to swiftly gather clouds and release rain.

Next comes the specific rain-prayer instructions: the deities are ordered to mobilize dragon spirits to churn waters, summon lightning and clouds, guiding the celestial river's waters through the Big Dipper's divine agency to descend upon the mortal world. This is to alleviate drought, eradicate drought-causing demons, and demand their immediate arrival with wind, rain, thunder, and lightning to bestow life-giving showers upon the local area—saving crops, ensuring abundant harvests, and fulfilling the people's hopes.

Finally, the document's formal structure includes:

1. The submission date and the officiating priest's signature (self-identified as "Minor Disciple of the School")

2. Dispatch of Yang Jie as the "Swift Nine Heavens Blazing Talisman Messenger" responsible for document delivery

3. Three document-sealing formats (square-case style, perforated style, corner-sealed style)

4. The delivery address: "Palace of Auspicious Beginnings in Qingwei"

5. The recipient: "Supreme Emperor of Mysterious Transformation and True Origin, Patriarch of Qingwei"

6. The official dispatch document ("Guanwen") issued to thunder messenger Yang Jie, demanding swift celestial delivery of the rain prayer.

This passage reveals the complete Daoist thunder ritual rain-prayer process, from deity summoning to document transmission, all following strict protocols—demonstrating the Daoist ceremonial principle of "communicating with the divine through documents." The mentioned "Qingwei" refers to an important thunder ritual school during the Song-Yuan period, whose rain ceremonies synthesized thunder magic (Leifa), stellar veneration, and local deity worship.

This scripture is an official document from a Daoist rain-praying ritual, recording the process of thunder deities petitioning the celestial court to grant rainfall.

The text begins by describing how the Thunder Ministry (the divine institution governing thunder, lightning, and rainfall) received reports of drought from the mortal realm: since a certain month this year, prolonged drought has scorched the land, withering crops under relentless sun and leaving the people in deep distress. Upon receiving petitions from local communities, the Thunder Ministry promptly prepared an official memorial to report the situation to Heaven.

The document meticulously lists the thunder deities summoned to participate in the rainmaking:

• Zhang Ya, the Swift Thunder Envoy and Yang Thunder God of Urgent Expeditions
• Gou Liuji, the Fierce Yang Thunder God
• Bi Zongyuan, the Yin Thunder God
• Yin Jiao, the Fierce Earthly Officer
• Wen Qiong, the Earthly Yin Thunder Commander
• Guan Yu, the Marshal of the Fengdu Underworld

These deities will lead celestial soldiers, dragon kings of the four seas, mountain and river gods, city gods, and local earth deities in carrying out the rainfall mission. They are commanded to swiftly summon clouds, dispel drought demons (malevolent spirits causing drought), and bring abundant rain to nourish the crops, ensuring a bountiful harvest.

The document concludes with the date and the name of the presiding ritual master, along with details of the incense offering to the Thunder Ancestor (the Celestial Worthy of Universal Thunderclap). The master reverently lights seven cypress-wood incense sticks, praying devoutly for the Thunder Ancestor’s mercy, hoping Heaven will heed the people’s suffering and approve the request for rain.

The entire ritual embodies the Daoist principle of "saving the world and delivering humanity," using formal documents and incense ceremonies to bridge the celestial and mortal realms, mobilizing the Thunder Ministry’s divine forces to resolve the earthly calamity of drought.

This is a petition document used in Daoist rain-invocation rituals, where the Daoist priest, assuming the role of a subject, devoutly supplicates the thunder deities for rainfall. The text contains repeated supplications in similar formats addressed separately to three Thunder Patriarchs (Qingqi Thunder Patriarch, Jingqi Thunder Patriarch, and Tianlei Hongyuan Thunder Lord).

The main content describes how prolonged drought and scorching sun have caused widespread distress among the people. The priest reverently burns incense (a medium for divine communication) to petition the three Thunder Patriarchs—manifestations respectively of the Great Unity Celestial Emperor (Taiyi Tiandi), the True King Great Emperor (Zhenwang Dadi), and the Purple Tenuity Great Emperor (Ziwei Dadi). The petition earnestly requests the Thunder Patriarchs to issue divine decrees, commanding the perfected lords of the Supreme Ultimate (Taiji) Thunder Department—particularly the Supreme Thunder Spirit Zhang Yagou, along with thunder deities Liu Ji and Bi Zongyuan—to immediately lead wind, clouds, thunder and lightning to the ritual altar, bringing widespread sweet rain to revive parched crops. The prayer hopes this year may become abundant, fulfilling people's aspirations, manifesting celestial virtue (De), and responding to mortal devotion.

Each section concludes with the formulaic phrase "With utmost reverence and trepidation, we kowtow and bow repeatedly as we respectfully present this petition," expressing the priest's profound awe. Such documents embody the Daoist concept of "cosmic resonance between heaven and humanity," believing specific rituals can mediate natural phenomena through divine communication. In Daoist theology, the Thunder Department deities govern wind, rain, thunder and lightning, with figures like Zhang Yagou being folk thunder gods incorporated into the pantheon during the Song dynasty when thunder rites (Leifa) flourished.

This is a memorial document from a Daoist rain-praying liturgy (Keyi), where the ritual master (referring to himself as "your servant") reverently petitions the Three Thunder Deities for rainfall. The text features a repetitive structure addressing different thunder gods with identical appeals:

The master (self-styled as "your servant") solemnly lights the sacred incense (used in Daoist rituals to communicate with deities) and presents petitions to:

1) Tianlei Hongyuan Leijun (Celestial Thunder Roaring Prime Thunder Lord, one of the highest thunder deities),

2) Dilei Zhenxuan Leijun (Earth Thunder Stabilizing Mystery Thunder Lord, also known as Fengdu Dadi who governs the underworld), and

3) Shuilei Huanyun Leijun (Water Thunder Circulating Thunder Lord, also titled Shuifu Fusang Dadi who rules water realms).

The core appeal states: With prolonged drought delaying rains (yuze qianqi) and scorching sun tormenting the land (kangyang weinüe), the people are deeply distressed. The master humbly requests the deities to approve this petition by immediately dispatching:

a) The Perfected Lords of the Supreme Ultimate (Taiji) Thunder Ministry,

b) Thunder generals including Zhang Ya, Gou Liuji, and Bi Zongyuan (notable figures in thunder pantheon),

to bring wind, clouds, thunder, and lightning to the ritual altar for widespread rainfall.

The purposes are threefold:

• Revive parched crops (sujiu hemiao)
• Ensure bountiful harvests (xiecheng dayou zhi nian)
• Manifest celestial grace (shang zhang chenwo) while answering popular supplications (xia fu daoqi)

Each section concludes with traditional memorial phrases like "in fearful reverence" (cheng huang kong ju) and "kowtowing with bowed head" (qishou dunshou), expressing utmost deference. The mentioned thunder generals—Zhang Ya, Gou Liuji, and Bi Zongyuan—are standard figures in Daoist thunder theology tasked with rainfall execution. Through its repetitive structure, the document amplifies ceremonial solemnity, embodying the Daoist ritual principle of "triple declarations and quintuple injunctions" (san shen wu ling) for protocol perfection.

This scripture is a memorial document used in Daoist rain-praying rituals, depicting the reverent process where a Daoist priest, assuming the role of a subject, petitions the Thunder Ministry deities for rainfall.

In this time of prolonged drought under scorching sun, with the people filled with anxiety, I (the priest self-referring as "your subject") approach the Supreme Thunder Lord of Mountain and Thunder (namely the Great Emperor of the Eastern Peak) with utmost reverence. I humbly beseech the sagely and compassionate Thunder Lord to grant this petition, commanding the deities of the Five Sacred Mountains' grotto-heavens, blessed lands of renowned peaks, along with Thunder Gods Zhang Ya, Gou Liuji, Bi Zongyuan and other departmental thunder deities, to immediately lead wind, clouds, thunder and lightning to this region. May they send down sweet rain to revive the parched crops, ensuring this year's bountiful harvest and thereby comforting the people's hopes.

Accompanying this memorial is the Thunder Ministry's Jade Talisman (a Daoist ritual document), inscribed with the title "Primordial Singular Qi, Myriad Spirit Thunder Bureau." The Thunder Bureau has already received the people's petitions and on the appointed day will submit detailed documents to the Celestial Court. Now with renewed incense offerings, we appeal to the Three Qi Nine Heavens Thunder Emperor Celestial Lords and other deities, praying for swift rainfall.

The text concludes by enumerating the extensive roster of rainfall deities, including: Yang Valley Lord Zhang Ya, Fierce Yang Thunder Lord Gou Liuji, Yin Thunder Lord Bi Zongyuan, Earthly Bureau Fierce Officer Yin Jiao, Earthly Deity Yin Thunder Master Wen Qiong, and Fengdu's Valiant Marshal Guan Yu. These deities will lead celestial troops and generals, dragon and water spirits, the Four Seasons' Dragon-Thunder Rainfall Masters, along with the deities governing stars and earthly emanations, mountains, rivers and streams - all converging to deploy clouds and distribute rain.

(Note: The "Three Qi" refers to the Three Officials of Heaven, Earth and Water; "Nine Heavens" denotes the Daoist ninefold celestial realms; "Fengdu" represents the Daoist underworld.)

This scripture describes a Daoist ritual document used by priests to pray for rain. The deities mentioned—such as the "Dragon Gods of Rain from Valley Pools and Mountain Depressions"—form part of the divine hierarchy governing precipitation, while "City Gods" (Chenghuang) serve as local protectors and "Earth Deities" (Sheling) represent territorial spirits. The priest refers to himself as "your subject" and addresses the petition to the ancestral master "Purple Void Primordial Goddess" (Zixu Yuanjun), a major Daoist goddess, requesting the mobilization of thunder deities to bring rain and relieve disaster.

The text meticulously enumerates the divine team assigned to the rainmaking mission: it includes thunder envoys like Zhang Ya, the Yang Thunder Lord Gou Liuji, the Yin Thunder Lord Bi Zongyuan, and other terrestrial marshals—even the renowned Saintly Emperor Guan (Guandi, Guan Yu) appears among them. The priest notes having previously submitted rain-petitioning documents to the Thunder Thearch Patriarch on specified dates, but due to their ineffectiveness, he now appeals again to the ancestral master for intervention.

The purpose is explicit: to alleviate drought, save crops, and ultimately ensure a bountiful harvest. The document follows a formal structure, recording precise dates and the priest’s signature, with blank spaces reserved for esoteric talismanic inscriptions (43 secret characters in vermilion) and ritual seals. It concludes by beseeching the ancestral master to forward this appeal to the celestial court, seeking absolution for the local populace’s transgressions, harmonizing Yin-Yang forces, and dispatching thunder deities to deliver rain.

This scripture outlines the format and content of Daoist rain-praying rituals. The text is structured into several key components:

First comes the summoning of various deities: This includes the Thunder Department deities, the Great Mountain and Forest Spirits (San Shan Mu Lang), the Four Seas Water Spirits (Si Hai Si Ding), along with seasonal dragon and thunder gods responsible for rainfall. Also invoked are the stellar deities from the Purple Hall Bureau, local mountain and water spirits, as well as City Gods (Chenghuang) and Earth Gods (Tudi). The ritual beseeches them to swiftly command dragon kings to gather clouds and release rain, arriving with wind, thunder, and lightning on the appointed date to deliver life-giving precipitation. The purpose is to relieve drought-stricken crops, ensure bountiful harvests, and fulfill the people's hopes.

Next is the document's formal structure: It specifies the date and the writing priest's name, transmitted through Yang Jie, the Swift Flying Flame Talisman Messenger (a specialized celestial courier). The document employs a double-sealed format—the outer envelope bears the inscription "Family Letter for Submission," while the inner seal addresses the recipient as "Our Ancestral Master, the Exalted Purple Void Primordial Lord of the Golden Portal" (a high-ranking Daoist deity).

The petition then states its purpose: The humble priest confesses that despite witnessing severe drought this year and having repeatedly petitioned the Thunder Emperor and ancestral masters for rain without effect, he feels his own virtue (De) remains shallow and his spiritual power insufficient to move the true numinous beings. Therefore, he respectfully submits this renewed appeal, begging the ancestral master's enlightenment and assistance to make the rain prayer efficacious.

The text repeatedly uses the term "family letter" (jiashu) for these Daoist documents, indicating an intimate mode of communication with the divine. The phrase "Qingwei Yi Qi" (the One Qi of Pure Tenuity) refers to the foundational Daoist practice of the Qingwei lineage (an important Daoist school). The entire ceremony exemplifies the Daoist tradition of formal written communication with deities to harmonize nature and benefit humanity.

This scripture serves as the official document for Daoist rain-invocation rituals, detailing the complete procedure through which priests beseech celestial deities to grant rainfall. The ritual master adopts a humble tone, imploring the Venerable Teachers (referring to Daoist deities) to show compassion for the people and petition the highest celestial courts—the Golden Tower of Haotian (the supreme Daoist heaven) and the Jade Steps of the Nine Celestial Palaces (abodes of the Nine Heavenly Honored Ones)—to pardon human transgressions.

The specific invocations include summoning thunder deities to descend to the mortal realm, such as: Yang Thunder Lord Zhang Ya, Yin Thunder Lord Gou Liuji, the Fierce Earth Official Yin Jiao (crown prince of the Shang dynasty venerated as an earth deity), Marshal Wen Qiong (one of the Ten Great Guardians of Dongyue), and the Saintly Emperor Guan Yu (Guan Di). These deities are called upon to lead the thunder pantheon, rain dragons, city gods, and local earth deities. They are commanded to arrive on specified dates with wind, clouds, thunder, and lightning to bring rain, end drought, exterminate drought demons (mythical creatures causing droughts), revive crops, and ensure bountiful harvests.

The document follows strict formal conventions. Its conclusion designates Yang Jie, the Swift Celestial Messenger of the Nine Heavens (a Daoist divine courier), as responsible for delivery. Detailed instructions are provided for document sealing: "kelou-style" refers to the sealing format, while "corner-sealed" indicates the outer wrapping. The issuing authority is identified as the Palace of Clarity and Subtle Illumination (Qingwei Dongzhao Gong), with the recipient being the Primordial Thunder Office of the One Qi and Ten Thousand Deities (the highest thunder administration in Daoism). The dispatch time is recorded, along with the note "prepared in duplicate" (indicating two copies were made).

The entire document demonstrates the sacredness and procedural rigor of Daoist thunder rites (rituals primarily harnessing thunder's power) for rain invocation. It embodies the Daoist cosmological principle of "heaven-human resonance" and exemplifies the religious vocation of advocating for the people's welfare before celestial powers.

With utmost reverence, we present two sacred missives (Daoist liturgical documents) to be delivered respectively to the Gaoyuan Chenzhao Palace and Qingwei Dongzhao Palace. These documents require immediate attention as matters of urgency—please expedite their transmission to manifest the efficacy of Daoist practice.

This dispatch is specifically addressed to the Swift and Fervent Yang Talisman Emissary of the Nine Heavens (a divine official responsible for rapid transmission of talismanic decrees), bearing complete dating and signatures.

The talismanic decree proclaims to the Thunder Department deities: The Primordial Qi Myriad Spirits Thunder Bureau (the highest authority of Daoist Thunder Ministries), by decree of the Dao Ancestor, declares that wherever this jade talisman reaches, all spirits must obey its command, and thunder forces shall execute it without delay. Considering this year's severe drought and recalling our initial vows to aid the world through spiritual practice, we have resolved to conduct a rain-invocation ceremony. On a specified date, we presented fragrant petitions to the Thunder Emperor (supreme deity of the Thunder Department) and notified the Thunder Lords to pray for rain, yet no response has been received. Thus, we again submit this missive to our Patriarch and Lineage Masters.

Originating from the Great Void (cosmic source), this jade talisman now transmits across the Three Realms (heaven, earth, and humanity). Hereby summoned are:

• The Swift Thunder Retribution Emissary
• Yang Valley Sovereign Zhang Ya
• Fierce Yang Thunder Lord Gou Liuji
• Yin Thunder Lord Bi Zongyuan
• Fierce Earthly Officer Yin Jiao
• Earthly Yin Thunder Commander Wen Qiong
• Fengdu Radiant Marshal Guan Yu

They are commanded to lead all subordinate thunder deities, water spirits, seasonal rain-dragon gods, celestial and terrestrial stars, mountain and river deities, city gods, and earth spirits to act immediately: driving dragons to channel water, raising clouds to distribute rain, irrigating fields, dispelling the drought demon (disaster-causing specter), and eliminating ominous vapors. They must bring wind, rain, thunder, and lightning to this region to bestow timely showers, rescue crops, ensure abundant harvests, and fulfill the people’s hopes. Upon receipt, this decree must be implemented without delay, strictly adhering to the primordial laws decreed by the Celestial Worthy of Primordial Beginning.

The document bears a complete date.

This is a Daoist rain-prayer ritual memorial document, recording the complete procedure by which a Daoist priest (referring to himself as "your subject [name]") petitions the Northern Dipper Star Lords and other deities for rainfall.

First, the priest declares his identity and spiritual lineage, mentioning that his ancestral master is Wei Huacun (revered as the "High Origin Pure Truth Purple Void Ultimate Dao Primordial Lord," founder of the Shangqing tradition in Daoism). He then details the ritual implements used—specifically the "Purple Sovereign Marvelous Dao Heart Talisman" (a yellow fu talisman for Northern Dipper celestial rituals, conforming to precise specifications).

The priest explains the reason for the rain prayer: this year's severe drought has persisted despite previous petitions through "jade missives and fragrant incense" (documents and offerings sent to the celestial Thunder Ministry). Having received no response, he has chosen an auspicious day to submit this renewed appeal following the Qingwei school's "Thunderbolt Dipper-Pouring Five Thunder" liturgy.

The memorial's main content earnestly entreats the Nine Imperial Star Lords of the Northern Dipper (the seven stars of the Dipper plus two assistant stars) and various celestial deities to:

1. Pardon the local populace's transgressions

2. Harmonize Yin-Yang and expel the drought demon (a mythical creature believed to cause droughts)

3. Command the Thunder Ministry and Water Palace deities to gather clouds, release rain, and bestow nourishing showers

4. Specifically request the dispatch of "Thunderbolt Dipper-Pouring Solar Valley Divine General Zhang Ya" (a Thunder Ministry deity) to deliver the memorial

The document concludes with the date and follows standard Daoist epistolary protocols for sealing:

• The inner seal addresses the "Great Sage of the Central Heaven, Nine Imperial Star Lords of the Northern Dipper"
• The outer seal designates delivery to the "Northern Dipper's Jade Pivot Palace"
• A special notation assigns transmission responsibility to Divine General Zhang Ya

The entire document exemplifies the core Daoist concept of "celestial-human resonance," employing rigorous ritual protocols and prescribed document formats to bridge the human and divine realms, seeking resolution for natural calamities.

This scripture is a petition document from Daoist Thunder Rituals (a practice of summoning thunder deities through talismans and incantations), recording the complete process of a Daoist priest's rain prayer.

The opening states that this is an official dispatch issued by the "Primordial One Qi Myriad Spirits Thunder Bureau" (the highest authority of the Thunder Department in Daoism). This year, after receiving the rain prayer request, the bureau had already submitted a report on the drought to the supreme commander of the Thunder Department, the "Thunder Emperor," and the lineage masters of Thunder Rituals on a specific day by burning talismans and presenting petitions. However, no rainfall response had been received.

Thus, an auspicious day was selected to resubmit the Purple Sovereign Supreme Heart Petition according to the ritual procedures of the "Thunderbolt Dipper-Pouring Five Thunder" method from the Qingwei lineage (an important Daoist school). This document was to be delivered to the Celestial Palace of the Northern Dipper (where the Big Dipper, believed in ancient times to govern rainfall, resides), with the request that the messenger deity, "Divine Lord Zhang of Yang Valley," immediately present the petition.

The text meticulously lists the deities to be notified and coordinated: the palaces of the Northern Dipper, the Twenty-Eight Lunar Mansions, the Heavenly River (Milky Way), the Eastern Well (a constellation governing water sources), the Dragon Palaces of the Water Realm, the Thunder Department, the Grand Duke of the Year (deity overseeing the current year), the City Gods of the Five Sacred Mountains, and local Earth Gods. It beseeches the deities to jointly examine the sins of the local populace and grant forgiveness, to harmonize the Yin-Yang climate, and to exert their creative powers—including driving away the drought demon (a monster causing drought), dispelling ominous clouds, gathering wind and rain, and bestowing three days of nourishing rain.

Finally, the document specifies that it is addressed to the "Divine Lord Zhang of Yang Valley, Thunderbolt Dipper-Pouring of the Northern Pole," concluding with the issuance date and the priest’s signature and seal. The entire text embodies the Daoist cosmology of "resonance between Heaven and humanity," asserting that through standardized ritual documents, natural forces can be mobilized to bring relief to the people.