《道門科範大全集》Vol. 12

This scripture documents the "Opening the Altar for Ritual Practice" segment from Taoist rain and snow summoning ceremonies, compiled by the renowned Tang dynasty Taoist master Du Guangting (Daoist name: Master Guangcheng). The core content consists of five directional guardian incantations recited by the ritual master at the altar to invoke celestial protectors for the sacred space.

The eastern incantation summons the Great Deity of Azure Heaven formed from the Nine Qi (nine primordial energies), capable of dispelling impurities and subduing demons. It mentions the "Enlightened Youth" (eastern guardian deity) and "Vermilion Jade Scripts" (important Taoist talismans), employing celestial mandates from the Nine Heavens to command rain dragons.

The southern invocation calls upon the Three Qi energies of Cinnabar Heaven, specifically invoking the "Commander of Fiery Troops" (deity governing the southern fire department) to guard the altar. The "flowing bell" refers to Taoist ritual bells, while "Kuigang" denotes the Big Dipper deity, emphasizing the subjugation of malevolent forces through orthodox power.

The western chant invites the Great White Golden Star (important Taoist stellar deity) of Seven Qi energies from the White Heaven, with the "White Sovereign" (western celestial worthy) protecting practitioners. This incantation focuses on severing evil influences to restore cosmic order and enable ascension to immortal realms.

The northern invocation summons the "Black Numinous Venerable Deity" (northern water god) of Five Qi energies from Mysterious Heaven. This feathered-armored deity commands celestial troops to punish those opposing the true Dao. The "cleaving sword" represents a crucial demon-subduing ritual implement, with the chant granting practitioners flight capabilities.

The central incantation invokes the deity of One Qi energies from Yellow Heaven, the supreme regulator of all directions who harmonizes yin-yang and governs heaven-earth interactions. Each chant concludes by emphasizing "union with the Dao in truth," signifying the ritual's purpose of aligning practitioners with the ultimate Way.

These chants must be recited with precise directional orientation, hand mudras, and visualization techniques (imagining deity forms), representing common altar-protection methods in Taoist zhaijiao (purification rituals) and keyi (liturgical ceremonies).

This scripture describes the opening ritual of a Daoist Zhaijiao Keyi (purification ceremony), showcasing the Daoist pantheon and liturgical details.

The celestial Zhenxing (Saturn) radiates light illuminating the nine heavens, revealing a luminous youth named "Tianlin." Primordial Qi transforms into blazing solar essence as crimson mists rise, bathing heaven, earth, and the officiants' bodies in radiance. This depicts the ritual's commencement by harnessing stellar energies to purify the altar space.

Next, the potent Zhongshan Divine Incantation is recited to vanquish malign forces and eradicate legions of specters. The Five Lingguan (guardian deities of the five directions) stabilize the altar, assisting adepts in ascension and union with the Dao.

The ritual master strikes the ceremonial drum twenty-four times (corresponding to the solar terms), while the high priest (Gaogong) opens the incense burner. Through visualization (cunxiang), the officiant envisions hosts of protector deities manifesting within: the Three-Five Gongcao (merit-recording officials), left and right messenger attendants, incense-bearing dragon couriers, mounted envoys, golden incense-bearer youths, jade maidens scattering blossoms, and thirty-six emissaries of the Five Thearchs—all resplendent in ritual regalia, facilitating celestial communication.

The master announces to the local altar earth deity (Xuantan Tudi): "Today we establish this altar for solemn purification, sincerely presenting our petition. May the Supreme Dao's authentic Qi and Lingbao's wisdom-light infuse us, that our devotion swiftly reaches the sacred ones of the celestial realms."

Following liturgy, the highest Daoist divinities are invoked: beginning with the formless, spontaneous Yuanshi Tianzun (primordial Celestial Worthy, foremost of the Three Pure Ones), Taishang Daojun, and Taishang Laojun; proceeding to the Jade Emperor, Purple Tenuity Great Emperor among the Four Sovereigns; then Houtu Huangdiqi (Earth Mother), thirty-two celestial emperors, perfected immortals of the four directions, thirty-six scripture guardians of the Three Caverns; followed by the Three Officials, Northern Dipper, twenty-eight lunar mansions, and concluding with the Four Sages of the North Pole and aquatic deities. This reveals the Daoist cosmological hierarchy centered on the "Three Pure Ones and Four Sovereigns."

This scripture serves as a liturgical text (Keyi) for Daoist rain and snow summoning rituals, invoking various deities governing natural phenomena to ensure seasonal harmony. The text addresses:

• Solar deities like Sang Dadi (Great Solar Emperor) and Yanggu Shenjun (Deity of the Sunrise Valley)
• Water spirits including Dongyuan Longwang (Dragon King of Abyssal Waters)
• Mountain and water deities such as the Ten Caverns and Five Peaks (Shidong Wuyue), Nine Rivers and Eight Seas (Jiujiang Bahai), and the Three Rivers, Four Seas, Five Lakes and Eight Marshes (Sanhe Sihai Wuhu Baze)
• Meteorological gods like Fengbo (Wind Earl), Yushi (Rain Master), Leigong Dianmu (Thunder Duke and Lightning Mother), and cloud-controlling celestial officers

The liturgy details seasonal concerns: spring droughts threatening plowing, summer heat damaging crops, autumn rainfall shortages jeopardizing harvests, and winter prayers for auspicious snow to prevent epidemics. Daoist priests establish purified altars, offering incense while praying for deities to perceive their sincerity and grant timely precipitation, ensuring agricultural prosperity and communal wellbeing.

The text conveys the priests' humility, acknowledging their shallow cultivation and fearing potential transgressions of Daoist precepts (golden rules) that might hinder their prayers from reaching the celestial courts (Jade Portal). They thus beseech the High Pure Ones and Sagely Lords (Gaozhen Shangshang) for merciful forgiveness, allowing them to rectify errors and advance their spiritual practice.

The concluding reference to "soundless and scentless" (wuyin wuxiu) emphasizes that though the divine presence is imperceptible, practitioners must maintain reverent contemplation and diligent cultivation. The entire scripture embodies the Daoist principle of "cosmic resonance between heaven and humanity" (tianren ganying), affirming that sincere ritual practice can communicate with nature deities to harmonize Yin-Yang (Yin-Yang) balance.

This passage describes the scene and prayer content of an ancient Daoist rainmaking ceremony. During a severe drought, local officials and Daoist priests established an altar according to Daoist liturgical procedures to beseech various deities for rainfall.

The text mentions how the "prefects and magistrates" (local officials) were deeply troubled by the drought, while the Daoist priests set up a purified ritual space following the standards of the "Precious Registers" (Daoist scriptures). They prayed for sweet rain to fall within ten days to nourish the farmlands. The prayers varied by season: in spring they sought "abundant moisture throughout the three spring months"; in summer they implored "universal nourishment for parched seedlings"; autumn petitions celebrated "shared joy in bountiful harvests"; while winter invocations requested "six-petaled snowflakes to dance in the air."

During the ceremony, the priests reported the drought situation to the "Three Pure Sovereigns" (highest Daoist deities), the "Jade Emperor," and the "Nine Grades of Lofty Perfected," among other divine beings. The petition included celestial officials governing weather phenomena ("Perfected Ones of the Heavenly Court"), terrestrial rulers ("Mountain and River Sovereigns"), rain-controlling deities ("Dragon Kings of the Abyssal Caverns" and "Nine River Water Emperors"), along with local protective spirits ("City Gods and Earth Deities").

The priests acknowledged that fortune and misfortune were ultimately determined by heaven, yet maintained that sincere prayers would surely elicit divine response. Through this zhaijiao (purification ritual), they hoped to "bring about abundant harvests" and ensure wellbeing for both soldiers and civilians. The presiding priest emphasized his adherence to "the master's teachings," wearing authentic fulu (talismans) to truthfully convey the people's petitions to the celestial court.

The complete ceremony involved scripture recitation, ritual prostrations, and prayer readings, embodying the standardized procedures of Daoist liturgical practice (keyi) and demonstrating profound reverence for natural deities.

This liturgical text (Keyi, Daoist ritual protocol) describes the procedures for a purification ritual (Zhaijiao, Daoist sacrificial ceremony) held to pray for national peace and prosperity. The essence is that officials prepare their invocations with utmost devotion, hoping to govern the people and assist state affairs through the propagation of Daoist teachings (Xuanhua). They fear that any missteps in governance—whether unjust punishments that stir public resentment or poor administration causing social unrest—might, if left unaddressed, eventually disrupt the natural order of heaven and earth.

Thus, the participants purify the ritual space (Daochang, ceremonial arena) and engage in repentance according to the Precious Canon (Baodian, a Daoist scripture), beseeching the exalted deities of the Three Realms (Sanqing, the highest divine abodes) and the sacred beings of the Nine Heavens (Jiutian Shangzun) to forgive past transgressions and grant them a chance for renewal. Through the ritual, they seek to harmonize Yin-Yang, aligning cosmic laws (lüling, natural and human ordinances) with harmony, ensuring fertile fields nourished by timely rains, bountiful harvests, and stability across prefectures—bringing peace to soldiers and civilians alike.

The presiding master (Gaogong Fashi, high-ranking ritual officiant) strictly adheres to the fasting rites (Zhaifa, ceremonial regulations), offering solemn petitions late into the night, trusting that their sincerity will resonate with the divine and invite profound blessings. They believe such heartfelt prayers will evoke a palpable divine response, and the following day’s rites will continue in accordance with the sacred protocols.

The detailed sequence includes:

• Making vows (Fayuan, pledging sacred oaths)
• Focusing the spirit and burning incense (Cunshen Shaoxiang, meditative incense offering)

After the master concludes the Returning to the Furnace (Fulu, closing furnace rite), the Incense Envoy (Xiangguan Shizhe, deity overseeing offerings), the Dragon-Tiger Guardians (Longhu Jun, protective generals), and the Attendant Incense Officials (Shixiang Lingguan, incense deities) descend upon the altar. There, auspicious signs manifest spontaneously—Golden Nectar (Jinye, celestial elixir), Cinnabar Azure (Danbi, sacred pigment), and Luminous Mushrooms (Zhiying, divine fungi)—as a host of celestial beings (Bailing Zhongzhen) gather before the incense burner. The assembly prays that the Immortal Maidens and Jade Attendants (Xiantong Yunü, divine messengers) of the Ten Directions will carry their fragrant petitions swiftly to the Supreme August Jade Emperor of the Golden Portal (Haotian Zhizun Jinqu Yuhuang Shangdi, the highest Daoist deity).

Finally, the ritual transitions to the Departure Hall (Chutang) phase: the Chime Master (Zhiqing, bell-controlling priest) intones the closing hymn, and the congregation exits the main hall, guided to the Six Curtains Hall (Liumu Tang, likely a secondary ritual space). This passage originates from The Complete Compendium of Daoist Liturgical Norms (Daomen Ke Fan Daquan Ji), Volume 12, documenting in full the standardized procedures for grand Daoist purification ceremonies.