《道門科範大全集》Vol. 13

This document records the complete procedure of a Daoist rain-and-snow summoning ritual, systematically compiled by the renowned Tang dynasty Daoist priest Du Guangting (Daoist name: Master Guangcheng).

At dawn when conducting the ritual, the ceremonial platform is first constructed according to established protocols. The Dujiang (ritual director) leads all participants in paying respects to ancestral masters while maintaining devout mindfulness. The Gaogong (chief ritual master) recites the Protective Spirit Incantation, which successively praises the divine powers of the eight Bagua (Eight Trigrams) directions: the Qian position conceals the nameless origin of Dao, the Kan position symbolizes water's virtue of humility; the Gen position stabilizes all things, the Zhen position nurtures vital energy; the Xun position moves all beings like wind, the Li position illuminates universally; the Kun position carries all with thick virtue, the Dui position gathers radiance. The incantation then describes eight-directional deities manifesting their power, with the nine Qi (vital energies) of heaven responding accordingly. These divine transformations bring nourishing rainclouds to moisten the earth. It emphasizes that the ritual values not gold or treasure, but only seeks to move heaven with utmost sincerity, bringing widespread rain to relieve farmers and establish universal peace.

Following this, the ritual drum is struck twenty-four times (representing the twenty solar terms). The Gaogong opens the incense burner to reverently invite the highest Daoist deities: the primordial Xuan, Yuan, and Shi energies of the Formless Three Heavens, along with the Supreme Dao Lord and Supreme Lao Lord. The master summons thirty-six divine attendants from within his own body - including the meritorial officers (Daoist protector deities), incense officials, golden boys and jade maidens - all arrayed in solemn vestments to assist in transmitting messages.

The ritual master declares his sincere intention in ascending the platform at dawn to practice the Dao, beseeching the ten-directional Dao energies and Lingbao auspicious light to descend, enabling his petitions to reach directly before the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and the Jade Emperor. Finally, all participating priests jointly present their reverent memorial, expressing their supplications to the highest deities including the Formless-and-Natural Yuanshi Tianzun, Supreme Dao Lord, and Supreme Lao Lord.

Note: The "Three-Five Meritorial Officers" refer to the Daoist protector deity system; "Three Pure Ones" (Sanqing) are the supreme Daoist deities; "Nine Qi" indicates the nine fundamental energies between heaven and earth; the "ritual drum" serves as an important ritual instrument for communicating with deities.

This scripture is a petitionary memorial used in Daoist Zhaijiao (purification ritual) Keyi (liturgy), primarily enumerating the pantheon of Daoist deities while expressing sincere prayers for favorable weather and divine protection for the people.

It first invokes the highest echelons of the Daoist celestial hierarchy: the Supreme Jade Emperor (supreme deity of Daoism), the Purple Tenuity Heavenly Emperor (venerated deity governing cosmic order), and the Northern Polar Emperor (chief of the Big Dipper deities) — representing the Sanqing (Three Pure Ones) and Four Sovereigns tier. Next come deities presiding over life, such as the Nine Heavens Life-Preserving Heavenly Worthy, and the Earthly Sovereign Hou Tu Huang Diqi. The petition then addresses secondary deities like the Five Blessings Gods and the Great Unity True Lord, followed by guardian spirits of the Thirty-Two Heavenly Emperors and Thirty-Six Sacred Scriptures (essential Daoist texts).

The memorial proceeds to summon specialized stellar and nature deities: including the Three Sovereigns and Five Emperors, the Seven Stars of the Big Dipper, Twenty-Eight Lunar Mansions, Nine Palaces and Bagua (Eight Trigrams) deities, Dragon Kings of the Four Seas (including Fusang the Great Emperor and Dongyuan Dragon King), Five Sacred Peaks mountain gods, water deities of rivers and lakes, as well as weather gods governing wind, rain, thunder, and lightning. Local tutelary deities like City Gods and Earth Gods are also invoked.

The second section explains the ritual's purpose: disrupted Yin-Yang balance has caused climatic irregularities, threatening agricultural cycles and people's welfare. The Daoist priests, reverently observing liturgical protocols with prepared incense offerings, seek to move the deities through devout Zhaijiao (Daoist sacrificial ceremony). They humbly acknowledge their limited spiritual attainment while emphasizing their adherence to transmitted teachings, preparing for the ritual with purified body and mind.

The text culminates with specific ceremonial actions: at dawn during the ritual procession, the first incense offering (initial ritual incense twisting in Daoist practice) carries particular significance — its ascending smoke becomes a medium connecting heaven and earth to nourish the deities. The entire memorial embodies the core Daoist concept of "cosmic resonance between heaven and humanity," affirming that utmost sincerity can commune with divine forces to harmonize natural order.

With utmost reverence, we prostrate ourselves before the Celestial Worthy of the Supreme Dao (one of the highest deities in Daoism), offering incense as meritorious devotion to heaven. May His Imperial Majesty receive divine protection, with national prosperity enduring and the imperial lineage flourishing. We pray for favorable winds and rains, harmonious seasons, and universal peace for all people under heaven.

Now we light the sacred incense, taking refuge in the perfected virtue of the Great Sage Assembly (referring to the enlightened immortals). May we attain the Dao to become coeval with heaven and earth, merging with the supreme Way. At dawn's practice, we again offer incense, praying its fragrant smoke ascends to the celestial realm as an offering to the Celestial Worthy of the Supreme Scriptures (deity representing Daoist canon).

Through this incense offering, we seek blessings for local officials and their subordinates. May the mysterious Dao bestow favor and sacred power assist governance. Let benevolent governance endure, with officials remaining upright and timely rains nourishing the land, bringing prosperity to the people. May harmony prevail in administration, alleviating hardships, balancing yin-yang, and ensuring abundant harvests.

The third incense offering honors the Celestial Worthy of the Supreme Masters (deity representing Daoist patriarchs), seeking protection for all within our borders. May imperial grace shine upon all, with the Dao's shelter dispelling calamities. Grant seasonable rains, sparing the land from drought or flood, bringing bountiful crops and full granaries to every household.

We then perform the repentance ritual, chanting rain-invocation verses: The Great Dao contains heaven-earth's primordial Qi (vital energy), as yin-yang nurtures all creation. Human transgressions have brought celestial punishment. With sincere contrition, we seek forgiveness. Send down nurturing rains to revive all living beings.

The ceremony concludes with the threefold prostration ritual.

We, the appointed ritual masters and all altar officials, with utmost sincerity, humbly petition the supreme deities: the Three Pure Ones (Sanqing) of the Great Canopy Heaven, the Jade Emperor of the Vast Heaven, the nine ranks of exalted immortals, the sages of the ten directions, the celestial emperors, true scripture masters, along with the constellations of the cosmos, the sacred mountains and rivers (Five Peaks and Four Rivers) of earthly grotto-heavens, the dragon palaces of water realms, the cloud-dispensing and rain-summoning deities, city gods and earth spirits—all mighty numinous beings. We deeply understand the profound mystery of the Dao's movement, how it nurtures all things without claiming merit. Yet when Yin-Yang falls into disharmony and calamitous Qi arises, drought descends upon the land. Without reverent rituals, how could we express our sincere plea for rain? Only absolute sincerity can move Heaven; perfect devotion alone elicits divine response.

Now serving in this region, we bear responsibility for protecting the people. As prolonged drought threatens farmland (or as the year ends without auspicious snowfall), despite repeated unanswered prayers, we constantly examine ourselves in trepidation: perhaps governance has strayed from proper statutes, or legal judgments carried undue severity—such faults may have perpetuated this disaster. Therefore we purify the altar, reverently submit this memorial, bow in repentance, and pray for calamity's transformation into blessing. Gazing upward to the celestial host, the true rulers of the ten directions, and the deities of the three realms, we beseech your compassion: dispatch the Thunder God (Linglong), the Rain Master (Pingyi), cloud generals and wind lords to shower sweet rain (or auspicious snow) across a thousand miles, dispelling pestilence and granting abundant harvests. May this manifest the merciful grace of the Celestial Worthy while fulfilling our devout supplication.

(Followed by the "Twelve Vows" ritual segment)

The presiding master performs the Returning to the Brazier rite (ceremonial dismissal of invited deities), praying that the incense officials, dragon-tiger attendants, and altar guardians may convey our dawn-lit ritual sincerity through this rising smoke—borne by jade maidens and immortal youths—straight to the celestial thrones of the Three Pure Ones and other supreme Daoist divinities.

This passage describes a ritual sequence in Daoist liturgy. "The Jade Emperor of the Vast Heaven" refers to the supreme Daoist deity, specifically indicating the enshrined statue of the Jade Emperor on the altar.

The ceremony begins with the "Zhiqing" (the ritual officer responsible for percussion instruments) leading the congregation in chanting the "Chutang Song" (a specific liturgical hymn), after which they are guided out of the main hall. The procession is then directed to the "Six Curtains Hall" (a designated space in Daoist temples for major liturgical ceremonies, typically adorned with six layers of curtains).

This text is extracted from Volume 13 of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquanji), documenting the standard procedure for grand Daoist rituals. The mentioned "exit from the hall" refers to the ceremonial act of leaving the main shrine, while the "Six Curtains Hall" serves as the sacred space for subsequent rites. The entire description illustrates the meticulous sequencing and sacred spatial transitions characteristic of Daoist ceremonial practice.