《道門科範大全集》Vol. 18

This scripture records the rain and snow invocation ritual procedure in Daoism, compiled by the renowned Tang dynasty Daoist priest Du Guangting. The ceremony is conducted at dusk, with the following key steps:

First, the ritual platform is constructed according to established norms, with all participants paying reverent homage to ancestral masters while maintaining devout concentration. The presiding high priest (gaogong fashi) begins chanting the "Guardian Spirit Incantation" (Weiling Zhou), which summons the Five Star Deities: the Water Star to dispel calamities, the Wood Star to bring vitality, the Fire Star to eliminate misfortunes, the Metal Star to ward off warfare, and the Earth Star to stabilize the four directions—all safeguarding household and national peace. The priest's name being recorded in the celestial jade registers enables him to command wind and clouds while communicating with deities.

Next, the ritual drum is struck twenty-four times, symbolizing the gathering of divine beings. 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)—along with Laozi (Taishang Laojun) and other honored divinities. Simultaneously, thirty-six guardian spirits from within the body (such as meritorious officials, celestial messengers, golden boys and jade maidens) are summoned, all properly attired in solemn dignity to assist the priest in connecting heaven and earth.

The priest then declares the altar's purpose, beseeching the spiritual energy (Qi) of the Supreme Dao Ancestor to descend, enabling his sincere heart to reach the celestial court. This is followed by reverent invitations to the highest Daoist pantheon: the Three Pure Ones (Sanqing—Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun), the Jade Emperor (Yuhuang Dadi), the Purple Tenuity Emperor (Ziwei Dadi), the Earthly Sovereign (Houtu Huangdiqi), along with numerous other deities including the Thirty-Three Heaven Monarchs and the Four Directional Immortals (Eastern Florescence, Southern Pole, Western Numen, and Northern Perfection). Through meticulous liturgical procedures (Keyi), the entire ceremony expresses reverence for nature's divine powers and the aspiration for favorable weather and abundant harvests.

This scripture describes the complete procedure of a Daoist rain-praying ritual, comprising several key components:

First, it enumerates the principal deities within the Daoist pantheon, including the Great Emperor of Purple Tenuity (one of the highest celestial deities), the Three Officials (Heavenly Official, Earthly Official, and Water Official), the Northern Dipper Star Lords, the Twenty-Eight Lunar Mansions, as well as water-dwelling dragon spirits and mountain deities of the Five Peaks, along with gods of rivers and lakes. Together these form Daoism's comprehensive system of nature worship.

The text then explains the ritual's theoretical foundation: Though the Dao is formless and shapeless, it gives birth to all things, with Yin-Yang transformations originating from celestial principles. When seasonal cycles become disordered and severe droughts occur, proper liturgical rites (Keyi) must be performed to communicate across the Three Realms (heaven, earth, and water), beseeching divine mercy.

The ceremony consists of three main phases: First is the "Petition Phase," where Daoist priests in utmost sincerity make offerings through incense burning and scripture recitation to the Limitless Dao (the supreme truth) and various deities. Next comes the "Ten Directions Homage," paying respects to the sacred beings of all cosmic directions. Finally, specific rituals are selected according to circumstances—whether praying for rain, giving thanks for rain, or invoking thunder.

During the rain-praying segment, deities are entreated to send merciful rains to relieve drought; if successful, thanksgiving ceremonies express gratitude; when thunder's assistance is needed, special petitions are made to the Thunder Ministry deities (like the Thunder God and Lightning Mother). The entire ritual emphasizes moving heaven and earth through sincere devotion, using standardized liturgy to harmonize Yin-Yang and dispel calamities.

The scripture concludes by stating that this ceremony aims not only to alleviate drought but also to extend divine blessings to all living beings within the region. The participating priests simultaneously cultivate their spiritual practice through the ritual. This reflects Daoism's religious ideal of "benefiting the world and aiding humanity" alongside its cosmological view of "heaven-human resonance."

This passage is a penitential text from Daoist Zhaijiao (purification ritual) liturgy (Keyi), expressing profound self-reflection on potential transgressions committed by practitioners. The general meaning conveys that during ritual ceremonies, practitioners worry about making errors when expounding scriptures or omissions when reciting sacred texts—such accumulated faults have become numerous. Fearing divine retribution from the deities, they bow in reverent contrition, seeking the spirits' compassionate forgiveness and absolution for past transgressions.

May the celestial movements follow natural laws, bringing harmonious climates ("the scales of Yin-Yang balancing to regulate seasonal transitions" refers to proper cosmic equilibrium), enabling local communities to dwell in peace and prosperity. Let calamities sink into the Nine Abysses (Jiudi, the deepest underworld realms), while blessings permeate the Ten Directions (all spatial dimensions). Finally, devotees prostrate before the Three Supreme Treasures of Utmost Truth—the Dao, scriptures (Jing), and master—expressing sincere penitence.

This scripture embodies the Daoist emphasis on repentance and self-correction as spiritual practice. Through ritual, practitioners demonstrate remorse to the deities while praying for the dispelling of misfortunes and bestowal of blessings. Terms like "common folk" (Qianli) and "Ten Directions" (Shifang) are standard Daoist terminology. The passage integrates cosmological concepts like Yin-Yang harmony with communal welfare, reflecting the tradition's characteristic fusion of metaphysical principles and earthly concerns.