《道門科範大全集》Vol. 14

The fourteenth volume of the Comprehensive Collection of Daoist Liturgical Procedures (Daomen Kefan Daquanji) records rain and snow summoning rituals compiled by the Tang dynasty Daoist master Guangcheng Xiansheng Du Guangting. Here described is the midday ritual procedure:

First, the altar is arranged according to prescribed standards. The Chief Cantor (Dujiang, the presiding Daoist priest) leads the assembly in paying respects to the patriarchs while maintaining reverent concentration. The High Priest (Gaogong Fashi) recites the "Guardian Spirit Incantation" (Weiling Zhou) - a protective mantra depicting sacred visions of cinnabar flames in rosy clouds and the rotation of crimson solar discs, possessing the power to exorcise evil, dispel demons, and summon dragons for rainfall.

Next, the ritual drum is struck twenty-four times (in Daoist cosmology, this number corresponds to the twenty-four solar terms). The High Priest performs the "Kindling the Furnace" (Falu) ceremony: reverently inviting the supreme Daoist deities - the "Three Primordial Qi of the Supreme Three Heavens" (Wushang Santian Xuanyuan Shi Sanqi) and Lord Lao (Taishang Laojun) to descend, while simultaneously summoning thirty-six guardian spirits from within the body (including the Three-Five Merit Officials, Golden Lad and Jade Maiden, etc.), requesting them to properly attire themselves and assist in transmitting petitions.

The priest declares that this midday court ritual (Wuchao) is performed to petition for rain or snow, hoping the Supreme Dao Qi (Taishang Daoqi) will descend upon the altar, allowing the supplication to reach the celestial court. Subsequently, the highest Daoist pantheon is invited in proper sequence: the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, Taishang Laojun), the Jade Emperor (Yuhuang Shangdi), the Great Emperor of Purple Tenuity (Ziwei Dadi), the Great Emperor of the North Pole (Beiji Dadi), along with the thirty-six divisions of Daoist scriptures and the Mystic Masters (Xuanzhong Fashi, referring to patriarchs who transmitted the teachings).

This scripture presents the complete opening sequence of a formal Daoist rainmaking ceremony, including core elements such as altar purification, deity invocation, and petition submission, demonstrating the rigorous liturgical standards of Daoist ritual practice.

This scripture passage depicts a Daoist zhaijiao (purification ritual) ceremony, comprising three main sections:

First, it enumerates the sacred titles of numerous deities in the Daoist pantheon, including:

• The Four Directional Venerable Gods (Eastern Florescence, Southern Pole, Western Numen, Northern Perfection)
• Celestial realms (Jade Capital of Immortal Metropolis, Golden Tower and Jasper Terrace, Purple Tenuity Upper Palace)
• Principal divine sovereigns (Most True Luminous August Dao Lord of Numinous Treasure, Three Sovereigns and Five Emperors)
• Astral deities (Eleven Great Luminaries, Seven Stars of the Northern Dipper, Twenty-Eight Lunar Mansions)
• Nature spirits (Mountain Gods of the Five Peaks, Dragon Kings of Rivers and Seas, Deities of Wind, Rain, Thunder and Lightning)
• Local deities (City Gods, Earth Gods, etc.)

It then explains the ritual's purpose: due to yin-yang imbalance causing irregular weather patterns that threaten harvests, officials lead the community in fasting ceremonies to beseech the deities for favorable winds and rains, ensuring abundant crops. The chief officiant humbly acknowledges his limited abilities while vowing to strictly follow the procedures prescribed in Daoist scriptures.

The ritual sequence includes:

1. Recitation of ceremonial documents (proclamation)

2. Noon-time ascent to the altar for ritual performance

3. Incense offerings and prayers

4. Benedictions for the emperor's health and the nation's prosperity

5. Supplications for seasonal harmony

The text embodies the core Daoist concept of "cosmic resonance between heaven and humanity," demonstrating how sincere ritual practice can commune with deities to regulate natural order. The ceremony simultaneously expresses veneration for cosmic deities and fulfills Daoism's social functions of blessing rulers and petitioning for public welfare.

This scripture describes the complete liturgy of the Daoist Noon Court Ritual (Wuchao Keyi), a midday religious ceremony. At noon, Daoist priests ascend the ritual platform to perform rites—through incense offerings, prostrations, and repentance—seeking divine protection from the deities.

The ceremony begins with the lighting of the first incense stick, offered to the Celestial Worthy of Supreme Scripture Treasure (one of Daoism’s highest deities) of the Ten Directions. The priests devote themselves wholeheartedly to worship, hoping the merit of their incense will bless local officials and common people with peace. They pray for enlightened governance, fewer legal disputes, and the spread of benevolent virtue across the land, so that people may live and work in contentment. May the nation enjoy enduring stability, harmonious weather, and abundant harvests.

Next, the second incense stick is lit, offered to the Celestial Worthy of Supreme Teacher Treasure of the Ten Directions. They beseech the deities to protect the residents within their domain, hoping for heavenly favor—timely winds and rains, the elimination of drought, so farmers may reap bountiful crops, and every household may be spared from plagues and illnesses.

Finally, the third incense stick is lit, also offered to the Celestial Worthy of Supreme Teacher Treasure of the Ten Directions. They pray that the sacred virtue of their masters (the teachers of Daoist practitioners) may endure eternally, united with the Dao.

This is followed by the repentance ritual, where the "Litany of the Directions" is chanted to dispel demonic obstructions. Then, the "Hymn for Rain" is recited, expressing reverence for the Supreme Dao, acknowledging the faults of the people, and offering sincere repentance to beseech heaven to send nourishing rain for all living things.

At the ceremony’s conclusion, the presiding priest, along with all participating officials and devotees, makes a devout supplication to the supreme deities of the Three Realms of Emptiness (the highest realm in Daoism) and the assembled holy beings of the Ten Directions at the ritual banquet (the sacred assembly), hoping to receive the deities’ compassionate protection.

The entire ritual embodies Daoism’s tradition of using liturgy to pray for blessings and avert disasters, reflecting its pursuit of harmony with nature and social stability.

This scripture documents the complete procedure of a Daoist rain-praying zhaijiao (purification ritual). First, the chief officiant (referring to himself as "your subject") addresses the deities: The Great Dao (Da) existed before the formation of the cosmos, and the divine beings govern all things in heaven and earth. Although human fortunes and misfortunes follow their own karma, the ancients communicated with deities through sacrificial rituals—these ceremonial regulations have been passed down as essential norms by generations of patriarchs.

The officiant identifies himself as a disciple of the Daoist tradition. Presently, due to severe drought causing crop failures and hardship among the people, he respectfully establishes the ritual altar to lead the community in sincere repentance for their transgressions, beseeching heaven's compassion. He prays that the venerable deities (including the Purple Subtlety Highest Truths, celestial officials of the Pure Metropolis, and divinities from the grotto-heavens and blessed lands) may witness human suffering, harmonize yin-yang (Yin-Yang), and send down sweet rain to revitalize fish and dragons in rivers, restoring vitality to mountains and streams. The petition seeks favorable winds and timely rains, abundant harvests of the Five Grains, peaceful livelihoods for the people, and heavenly grace extending to all beings.

The text then details the complete ritual sequence: First, memorial petitions are presented to the supreme Sanqing (Three Pure Ones) and the Jade Emperor (highest deity in Daoism). This is followed by the "Twelve Vows" ceremony segment. The high priest (chief officiating Daoist master) then performs the "Returning to the Furnace" ritual, inviting protector generals like the Incense Official Messengers and Dragon-Tiger Lords to manifest auspicious signs of golden liquid and jade-green radiance within the sacred space. The ceremony concludes with prayers that immortal youths and jade maidens may swiftly convey these sincere petitions to the celestial court. Finally, the altar proceedings conclude with the sounding of the qing (ritual chime stone), after which the assembly processes to the Six Curtains Hall for subsequent rituals.

This passage fully demonstrates the sacredness and codified nature of Daoist zhaijiao rituals, embodying the core concept of "heaven-human resonance" and the religious practice of communicating between celestial and earthly realms through keyi (liturgy).