《道門科範大全集》Vol. 15

The fifteenth volume of the Comprehensive Collection of Daoist Liturgical Norms records the rain-and-snow invocation ritual revised by Master Guangcheng (Du Guangting). This ceremony is performed in the evening and follows these steps:

The ritual begins with preparatory rites for ascending the altar. The dujiang (chief officiant) leads the assembly in paying homage to the patriarchs according to prescribed protocols, maintaining a reverent state of mind. The gaogong (high priest) then recites an incantation to summon protective deities: "The five stars shine with auspicious Qi (vital energy), as the Celestial Worthy of Primordial Beginning gathers all divinities, merging heaven and earth. The jade talismans and precious commands [Daoist ritual implements] emit subtle resonances, dispelling malevolence without trace. Ten thousand demons tremble in awe, all calamities dissolve, while the Qi of the true Dao circulates endlessly. Divine radiance illuminates the night, scattering every shadow, as myriad deities descend upon auspicious winds. May all beings receive benefit, with grace pervading the divine land, in harmony with the great Dao."

Twenty-four strikes of the ritual drum follow. The high priest lights incense and intones: "Supreme Dao-Qi of the Three Pure Ones (Jade Clarity, Upper Clarity, and Great Clarity), the Dao Lord of Great Purity and the Most High Lord Lao, we beseech you to summon from our bodies the thirty-six divine emissaries: merit officers, left and right envoy attendants, incense-bearing dragon cavalry, golden incense-boy attendants, jade maidens scattering blossoms with messages, the five emperors' direct talismanic officers, and daily incense officials. May these deities array themselves in full vestments to open this mysterious altar."

The chief priest continues the petition: "This humble servant now ascends the altar to perform the rites, submitting this memorial: May the supreme Dao-Qi from the ten directions and the numinous radiance of the precious treasure flow into our bodies, that our sincere hearts may swiftly reach the supreme great Dao, the sacred realms of the Three Pure Ones, and the Jade Emperor of the August Heaven."

The ceremony culminates in the formal invocation of divine ranks. The high priest and all participating officers reverently petition: the Celestial Worthy of Primordial Beginning in empty spontaneity, the Great Dao Lord of Limitless Purity, the Most High Lord Lao, the August Emperor of Chaotic Origin with Supreme Virtue (De), the Jade Emperor of the August Heaven, the Great Emperor of Purple Tenuity's Celestial Sovereign, the Great Emperor of the Northern Polar Star in the Central Heaven, the Great Emperor of the Nine Heavens' Life Preservation (sacred ancestor of exalted Dao), the Imperial Earth Deity, the Holy Queen of Primal Heaven, the Perfect Lord of Great Unity with Ten Blessing Spirits, the thirty-two celestial emperors, and the thirty-six venerable scripture divisions.

(Note: This constitutes a complete Daoist rain-and-snow ritual sequence, encompassing core elements like deity invocation, altar purification, and memorial submission. It exemplifies the rigorous liturgical norms (Keyi) and sacred religious atmosphere characteristic of Daoist ceremonial practice.)

This scripture depicts a Daoist zhaijiao (purification ritual) ceremony, primarily featuring the officiating priest's invocations to celestial deities. Here is the modern interpretation:

The priest first reverently summons various divine beings from sacred realms—including the immortal courts of Donghua (Eastern Florescence), Nanji (Southern Pole), Xiling (Western Numen), and Beizhen (Northern Perfection)—along with the Most High Jade Sovereigns of the Golden Tower (the supreme Daoist paradise) and the Numinous Perfected Sovereigns from the Purple Tenuity Upper Palace. The text then enumerates numerous celestial and terrestrial deities: the Three Sovereigns and Five Emperors, the Eleven Great Luminaries, the Seven Stars of the Northern Dipper, the Twenty-Eight Lunar Mansions, the Nine Palaces and Ten Essences, as well as water deities like the Four Saints of the North Pole, the Fusang Great Emperor, and the Dragon Kings of Cavernous Abyss. It also includes mountain gods of the Five Peaks, river and sea dragon kings, deities of wind, rain, thunder and lightning, and local gods like city gods and earth deities.

The priest acknowledges that heaven and earth operate according to their inherent principles, where the transformations of Yin-Yang and the movements of the Five Phases (Wood, Fire, Earth, Metal, Water) follow sacred order. However, due to potential misgovernance by local officials, severe drought has persisted without merciful rains. Considering that all religious traditions possess rituals for repentance and supplication, this solemn zhaijiao ceremony is being conducted. All fasting participants have purified their bodies and minds with utmost sincerity to offer reverent prayers.

During the invocations, the priest emphasizes how the Dao (the Way) in its primordial chaos (the teaching of Undifferentiated Origin) nurtures all things, and how the Supreme Sovereign of Grand Beginning governs all spirits. Though the Dao's workings are profound and inscrutable, sincere prayers with fragrant offerings will surely elicit divine response. Now commencing the evening court ritual with ascending the altar, the priest and disciples light incense, hoping its smoke may reach the celestial court to venerate the Ten Directions' Most High Celestial Worthy of the Dao's Treasures (the supreme deity in Daoism).

The ceremony concludes by dedicating the merit of incense-burning to the current emperor, praying for national prosperity and the sovereign's longevity. It seeks harmony between heaven and earth's Yin-Yang forces, with seasonal winds and rains arriving timely. The entire ritual embodies the Daoist cosmology of "heaven-human resonance," using sacred ceremonies to harmonize cosmic forces and invoke blessings while dispelling calamities.

This passage depicts a Daoist Zhaijiao (purification ritual) ceremony, which can be divided into three main components:

The ritual begins with incense offerings and prayers. Daoist priests light incense on the altar, its ascending smoke symbolizing the transmission of devotees' piety to the "Ten Directions' Supreme Scripture Treasure Celestial Worthy" (one of Daoism's highest deities). They petition the deity to bless local officials with integrity and diligence, ensuring favorable weather for crops and peace for the people. Further incense is offered to the "Ten Directions' Supreme Teacher Treasure Celestial Worthy" to eliminate plagues and banditry while ensuring abundant silkworm harvests and full granaries.

The second segment involves repentance and blessings. The scripture states that "the Ultimate Dao contains primordial Qi (vital energy), as Yin-Yang nurtures all beings," illustrating how all things originate from the Dao. Recognizing that human transgressions invite celestial punishment, participants offer sincere repentance, praying for heavenly rains to nourish all creation. This section incorporates the "Threefold Homage" (a key Daoist liturgical sequence) and the "Declaration of Sacred Titles" ritual.

The conclusion features the formal invocation of deities. The presiding priest, self-identified as "Your Servant [Name] Holding This Office," leads the assembly in petitioning the "Supreme Ones of the Three Realms of Emptiness" (referring to the Jade Pure, Upper Pure, and Grand Pure - the Sanqing or Three Pure Ones) and "All Saints Attending This Celestial Banquet." They acknowledge that all life depends on the mysterious Dao, and that every deity's authority ultimately derives from this supreme source.

This scripture records the complete procedure of a Daoist rain-prayer ritual. During a prolonged drought that caused crop failures, the Daoist priests conducted the ceremony with utmost sincerity to beseech for rainfall.

At the commencement of the ritual, the presiding High Master (Gaogong, the lead Daoist officiant) led the assembly in expressing their concerns to the deities: fearing the famine caused by drought, and acknowledging that despite repeated devout prayers, Heaven had yet to respond. They maintained vigilant devotion day and night, hoping their sincere attitude would move the celestial realm to send widespread rains that would nourish the farmland and secure the year's harvest.

The ceremonial sequence then unfolded: First came the "Twelve Vows" (Ju Shi'er Yuan), where twelve auspicious wishes were recited; followed by "Summoning Spirits and Burning Incense" (Cun Shen Shao Xiang), a practice of communicating with deities through incense offerings. The High Master performed rituals before the incense burner, praying that various immortal attendants (Xiantong Yunü, celestial officials serving the gods) would swiftly convey their sincerity to the supreme deities—including the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure, the three highest divinities) and the Jade Emperor (Yuhuang Dadi).

In the final segment, the chime master (Zhiqing, the Daoist in charge of striking the qing stone chimes) led the congregation in chanting hymns of praise before orderly exiting the main altar area to proceed to the Six Chambers Hall (Liumu Tang, the auxiliary ritual space within Daoist temples). The entire process exemplifies the Daoist tradition of communicating between Heaven and humanity through standardized rituals, demonstrating the devout faith and practical wisdom of ancient people when facing natural calamities.