《道門科範大全集》Vol. 16

This scripture records the complete procedure of Daoist rituals for praying for rain or snow. Compiled and revised by Master Guangcheng (Du Guangting), this liturgical framework (Keyi) was primarily used for ceremonial activities during prolonged droughts or when auspicious snowfall was needed.

The ritual begins with the priests sincerely taking refuge in the deities of the ten directions, including the Supreme Lingbao Celestial Worthy of the Ten Directions (one of the highest deities in Daoism) — encompassing east, west, south, north, the four intermediate directions, above, and below — as well as rain-controlling deities such as the Great Emperor of Fusang, the Divine Lord of Yang Valley, the Dragon Kings of Dongyuan, the Dragon Kings of the Three Rivers and Four Seas, the Divine Lords of the Nine Rivers, the Twelve River Sources, and the Four Great Waterways (Yangtze, Yellow River, Huai River, and Ji River).

The text explains that when the imbalance of Yin-Yang leads to irregular wind and rain, causing prolonged drought (or lack of snow when needed), a purification ritual (Zhaijiao) must be conducted on an auspicious day according to the liturgical instructions recorded in the Three Caverns (San Dong) scriptures. The priests maintain purity of body and mind from dawn to night, moving the heavens through devout prayers to beseech a widespread downpour (or auspicious snow), ensuring the nourishment of farmland, a bountiful harvest, and relief from famine for the people.

The ritual consists of several key stages: first, inviting the deities to descend (opening the altar and making petitions), followed by chanting praises (singing hymns to the ten directions), and then collective kneeling and repentance. The priests again take refuge in the Supreme Lingbao Celestial Worthy of the Ten Directions, praying for the teachings of the Primordial Dao (the cosmic origin), with "constant purity and stillness" as the foundation of practice. They beseech the deities to summon clouds and release rain, bestowing universal blessings so that all living beings may receive the protection of the Dao's teachings. Finally, the text emphasizes that upon attaining the Dao, one must unite with it, maintaining the harmonious state of eternal coexistence between heaven and earth.

The appended Daily Morning Confessional Rites serve as a repentance ritual for daily cultivation, including basic procedures such as invocation, chanting, bowing, and repentance. The entire ceremony reflects the Daoist religious principles of resonance between heaven and humanity, as well as the ideal of benefiting the world and aiding its people.

This scripture passage describes an emperor expressing sincere devotion to Heaven through Daoist rituals. The phrase "supreme sincerity reaching the celestial pole" refers to the highest degree of piety, which requires pure intention to communicate with the sacred beings of Heaven. First, one must cleanse even the subtlest transgressions, follow the prescribed ceremonial protocols, and seek forgiveness through repentance.

The text portrays this benevolent emperor whose filial virtue moved Heaven, ushering in an era of great peace. Though constantly concerned about the faults of his people, he always took personal responsibility; treating the realm as his own household, he engaged in continual self-reflection. Yet still fearing oversight, he sought through repentance to eliminate all transgressions—whether arising from body, speech, or mind—returning all to the profound Dao. Thus harmonizing spirit (Shen) and form eternally, he sought not only personal longevity but shared blessings with all people.

Finally, the presiding Daoist priests bowed in reverence to the "Three Supreme Treasures of Ultimate Truth" (referring to Daoism's highest deities: the Treasure of Dao, the Treasure of Scriptures, and the Treasure of Masters), expressing devout gratitude. This passage comes from the sixteenth volume of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquanji), an important text documenting imperial Daoist ceremonial practices.