《道門科範大全集》Vol. 10

This passage describes a Daoist ritual known as the "Lingbao Taiyi Rain-Praying Jiao (purification ritual)," codified by the Tang dynasty master Du Guangting (Daoist name: Master Guangcheng).

The text first outlines the ceremony's special requirements: Twelve spirit altars (the "Twelve Jade Palaces") must be erected, with no ordinary officials permitted to participate. Only premium paper may be used for crafting the fulu (talismans and registers). Particular emphasis is placed on incense selection—only specified varieties like jiangzhenxiang, maoxiang, and chenxiang are permitted, while sandalwood is strictly prohibited as its use would violate celestial laws and incur divine punishment.

Conducted at night, the ritual follows a fixed sequence where priests ascend the altar platform. The presiding high priest (gaogong) first leads the assembly in ceremonial bows while reciting the Protective Spirit Incantation. This chant essentially invokes solar and lunar deities for protection against malevolent forces, requesting various celestial beings to assist in purifying heaven and earth. References to the "Divine Tiger" and "Flying Celestial Bell" denote ritual implements, while "Nine Subtleties" and "Eight Powers" represent divine forces from different directions.

The master of ceremonies (dujiang) then strikes the ritual drum twenty-four times, signaling the gaogong to perform the "Kindling the Sacred Furnace" rite to summon internal deities. Figures mentioned like the "Three-Five Merit Officers" and "Left-Right Messenger Officials" represent the Daoist understanding of protective spirits residing within the human body. Thirty-six incense officials and various deities are also invoked during this phase.

The text concludes by explaining the ritual's purpose: prolonged drought (with seasonal variations in the liturgy—"nourishing rain," "sweet rain," or "bountiful rain" appearing accordingly). The ceremony establishes a sacred space to beseech heavenly benevolence, delivering timely rainfall to relieve the people's suffering. All petitions are recorded on qingci (celestial memorials)—vermillion-inked documents addressed to the celestial bureaucracy—seeking blessings from the Supreme Lord Lao (Taishang Laojun) and the Ten Directions deities.

Note: As a key liturgy (keyi) of the Lingbao tradition, this rain-praying ceremony embodies Daoist cosmology through its meticulous procedures, specific incantations, and talismans, demonstrating the tradition's principle of "cosmic resonance between heaven and humanity."

This scripture describes the complete procedure of a Daoist rainmaking ritual. The master priest, referring to himself as "your servant," leads the attending officials in devout supplication to various deities for rainfall.

The ceremony begins by invoking the Great Emperor of Supreme Unity (Taiyi Dadi), a principal Daoist deity residing in the Purple Subtlety Jade Palace (Shangqing Ziwei Biyu Gong) - one of Daoism's highest celestial realms - along with numerous other divine beings. These include the Immortal Dragon Kings flanking the throne, the True Officials of Supreme Unity, the Benevolent and Sagely Emperor of Eastern Peak (Dongyue Tianqi Rensheng Di, the sacred mountain god of Mount Tai), and the River Deity King (Jiangdu Wang, a water god). The text references the "Five Direction Cloud Sigils" (Wufang Yunzhuan, talismanic scripts of the five directional deities) and the "Three Caverns Illuminated Precepts" (Sandong Mingke, essential Daoist scriptures) as vital methods for protecting the nation and delivering salvation to the people.

The priest recounts the local drought conditions - withered crops on the verge of destruction and populations facing famine. They implore celestial compassion, beseeching the mountain and water spirits to gather clouds and release nourishing rains for all living things. This is followed by the "declaration rite" (Xuanci), where the rain petition document is solemnly read aloud while ritual incense is offered to the deities. The rising smoke ascends directly to the Purple Subtlety Jade Palace as an offering to the Great Emperor of Supreme Unity and accompanying divinities.

The ceremony concludes with prayers that through these ritual merits, abundant rains might universally descend to relieve the drought and ensure agricultural prosperity. The entire ritual embodies the Daoist concept of "cosmic resonance between heaven and humanity" (Tianren Ganying), where standardized ceremonies and sincere devotion seek to invoke divine blessings for the mortal world.

This liturgical scripture describes the complete procedure of a Daoist rainmaking ceremony. The ritual master leads devotees in offering incense and prayers, beseeching the heavens to end drought and bestow abundant rain.

First, the master expresses sincere devotion to the highest Daoist deities, the "Venerable Teachers and Great Sages of Utmost Perfection," who have merged completely with the Dao. The text then explains cosmic principles: the Primordial Qi (original cosmic energy) differentiates into the Five Phases (Metal, Wood, Water, Fire, Earth) that govern seasonal cycles. Current cosmic disharmony has caused drought, bringing hardship to the people, hence the need to activate this rainmaking ritual transmitted by the Supreme Daoist Patriarch.

The ceremony unfolds in three key stages: During the first incense offering, the rising smoke reaches the Upper Clarity Purple Tenuity Jade Palace in the Sanqing (Three Pure Ones) realm—one of Daoism's highest celestial domains—to honor the Great Unity Celestial Emperor (sovereign ruler of heaven) and his assembly of perfected beings. The master guides participants in surrendering body, mind, and life essence to the Dao, hoping the solemn altar arrangements and scripture recitations will move the heavens to relieve the drought.

The second offering emphasizes how Five Phase imbalances cause natural disasters like floods and droughts, with the prolonged dry spell now threatening harvests. Only through utmost sincerity can celestial moisture be obtained. Incense smoke again nourishes the Sanqing realms while beseeching deities to extend stellar protection and manifest their life-giving De (Virtue/Power).

The final incense offering specifically petitions celestial officials to fulfill their duties by sending plentiful rain within three days. Throughout the ritual, the ultimate pursuit of "merging with Dao's perfection" remains central, embodying Daoism's worldview of "heaven-human resonance" and its religious commitment to worldly salvation.

This passage describes the solemn scene of a Daoist Zhaijiao (purification ritual), a religious ceremony for seeking blessings and dispelling calamities. When practitioners attain the Dao and achieve perfection, they transcend physical constraints and merge with the great Dao (the Way).

At the beginning of the ritual, the presiding priest (referred to as "the minister") reverently addresses the Great Emperor of Supreme Unity (Taiyi Da Tian Di), one of the highest deities in Daoism, along with the assembled immortals in the Upper Clarity Purple Tenuity and Jade Palace. The priest acknowledges that these supreme immortals generously bestow grace to aid humanity, much like the Infinite Primal Sovereign (Wuji Yuanzun), the highest deity in Daoism, spreads auspicious winds to nourish all things. Through ten transformations and nine grades of Keyi (liturgical rituals), they open the vast gates of the Dharma, showering compassionate nectar, pardoning the sins of sentient beings, and permitting them to plead for mercy.

Now, with utmost devotion, the ritual space is prepared, offerings (faxin) are arranged, and homage is paid to the immortals of the Upper Clarity Purple Tenuity and Jade Palace. The priest beseeches the deities to hear the voices of the people, respond to their sincerity, and extend their compassion. For officials, they pray for forgiveness of accumulated faults; for the common people, they hope to reform extravagant and indulgent customs. They ask that the wrath of Heaven’s majesty be slightly tempered so that those suffering from famine may ultimately receive bountiful harvests. May the merits of the Zhaijiao spread boundlessly, and may the Dharma rain (a metaphor for the grace of the Dao) moisten all living beings.

The passage then depicts the devastation of a great drought: the sky remains rainless for too long, the earth cracks from dryness, water sources run dry, and even the storks—omens of rain—cease their calls. The people are gripped by deep anxiety. Thus, with utmost reverence, Daoist priests are commanded to solemnly prepare the ritual space, present precious offerings, and recite profound scriptures (jing), hoping to receive extraordinary blessings. Though no response from Heaven’s virtue (De) has yet been felt, they proceed with awe, once again holding the ceremony with dignity, erecting an altar, and awaiting the descent of a hundred spirits to bear witness, hoping that a single moment of sincere devotion may reach the celestial court.

The final prayer expresses the wish: May the Great Emperor bestow profound compassion and fulfill the sincere prayers of the people. May golden elixirs (jinye, an alchemical term for precious medicines) and cinnabar-green immortal herbs (danbi zhiying) manifest naturally within the ritual space, drawing together immortals from all directions. They pray that immortal youths and jade maidens may convey the incense offerings swiftly to the presence of the Great Emperor of Supreme Unity. The entire ceremony unfolds with sacred rituals—striking chimes, chanting hymns of praise—in an atmosphere of solemn reverence.