《上清十一大曜灯仪》

The ritual is conducted according to the prescribed liturgy (Keyi).

The officiant, [Name], here styled as the one who holds the position (the name or title of the Daoist priest presiding over the ritual), approaches with reverence and awe. He kowtows and bows, then bows again and burns incense, and submits this memorial in petition: To the Three Pure Ones (Sanqing, the three highest deities venerated in Daoism); the Ten Utmost True Ones (the venerable deities of the ten directions of the heavens); the Great Emperor of the Purple Tenuity, Lord of the Stars of the Central Heaven (the sovereign deity of the sun, moon, and stars); the star lords of the Solar Palace and Lunar Mansion; the star lords of the Five Planets and Four Luminaries; the star lords of the Six Departments of the Southern Dipper; the star lords of the Nine Sovereigns of the Northern Dipper; the star lords of the Twenty-Eight Lunar Mansions of the celestial sphere; the star lords of one's Natal Destiny and Original Star (the star deities tied to an individual's birth year and fate); the Great Emperors of the Three Officials (the Officials of Heaven, Earth, and Water); the True Lords of the Four Bureaus; the True Lords of the Five Masters and Three Reviews; and the countless sages, perfected ones, and divine hosts of the Three Realms and Four Bureaus. With reverence we pray that all the holy and divine ones, in their compassion, will look down and discern this memorial.

By day the sun gives its light, and by night the moon and stars shine; these three luminaries, the sun, the moon, and the stars, take turns illuminating the boundless heavens and earth. At times they bring auspicious omens, at times they send down calamity, and the transformations of all things are governed by fixed patterns.

The sun's course divides the seasonal nodes, opening and closing the four seasons and thereby forming the year. It also bears on floods and droughts and on bountiful and lean harvests, reminding people to follow the proper times. Though the stars in the heavens lie far beyond the clouds, they answer one another like strung beads and joined jade, without the slightest deviation. For this reason, in the age of Yao and Shun the Xuanji and Yuheng (ancient instruments for observing the stars) were created to observe the heavens, and in the Han and Tang periods astronomical instruments of bronze and wood were made.

The sun, moon, and star bodies (the luminous bodies of the stars) possess vast virtue (De). When the sun and moon show five-colored double halos, these are regarded as signs that auspicious omens have gathered. The sun travels around the vault of heaven and assists the Way of Heaven (Dao), and its majesty is revealed as it follows its path and passes through the different lunar lodges. The positions of the stars' movements are thereby made manifest, and the correspondence between the constellations above and the regions below confirms each other. Altars and sacrificial pits are set up in the directions proper to honoring the spirits, and banners are often painted with emblems of bright celestial phenomena.

People should observe the warp and weft of heaven and earth in motion, and should also turn back to examine their own conduct. The sun, moon, and stars travel through the twelve palaces, and the eleven luminaries (the eleven principal star bodies) are arranged among them. Who can say that the Way of Heaven and human affairs are distant from one another and unrelated? A person's virtue (De) calls forth good or ill fortune, and each action tends to meet with a corresponding response. As for hardship and success, flourishing and decline, these too are bound up with the waxing and waning, the retrograde and direct motion, of the heavenly bodies.

Since people receive the grace of heaven and earth in being nurtured and brought to life, how could they dare forget to make offerings? Now the host of this offering, a certain person, has gone early to a quiet Daoist temple to promote the Daoist liturgy (Keyi), looking up in hope that the spirits will descend and watch over the mortal world. With reverence they set out pure offerings to express sincere devotion, and respectfully invite the spirits to enjoy the sacrifice. The assembly bows their heads in homage and gives praise with deep devotion.

All the disciples, single-minded, take refuge in the Sun Emperor of the Solar Palace, together with all the immortals and spirit officials of the Solar Palace.

I have heard that the sun is the chief of all yang, shining for all time and opening in all things the capacity to see the world. Examining the heavens, we find that within the sun there is a crow, and that outside it is borne along by dragons. It divides dawn from dusk, rising from Fusang and setting as it enters Xiliu. Its light spreads over ten thousand li, and all under heaven share the same sun's shadow; when five-colored radiance appears in the sky, it is regarded as an auspicious sign.

I have heard that the sun is the root of all the many yang energies. Shining for ages, it opens the way for all things in the world to be seen. Tracing its course, it carries a crow within and is drawn by dragons without. It divides dawn from dusk, rising from the Fusang tree (the tree of sunrise) and setting at Xiliu (the place of sunset). Within ten thousand li, all see the same sun's shadow, and its five-colored auspicious light unfurls as a sign of good fortune. Considering the sun's sacred brilliance and wondrous spirit, people have long revered it as they would an elder brother, and the common folk ought all the more to serve it as they would a ruler. Now the officiant of this offering, N., with reverent sincerity, ventures to present humble offerings and devoutly recites the texts hidden in the Daoist canon, hoping they will reach the lofty heavens. Bowing in homage, we sincerely sing its praise:

Gazing east toward the Palace of Fusang, I bow my head to Yuyi (an honorific of the sun spirit). The sun shines brightly and silently, and I cannot know what the spirit's mind holds. I reverently worship the golden deity and look up to the heavens, longing to behold the divine countenance. Yellow Blossom (Huanghua) and the Jade Maidens come together to descend before the hall at this hour.

We, the assembled, devote our whole minds and take refuge in the Supreme Yin Sovereign of the Moon Palace (a title of the moon deity) and all the immortal officials of the Moon Palace.

I have heard that the full wheel of the moon hangs high in the sky, its pure light shining upon the sun and moon alike. At times it appears white and at times dark, and people often see it as if it were driving the golden pivot of Heaven along its course. At times it wanes and at times it waxes, yet it does not truly need a jade axe to mend its wheel. Su'e (Chang'e) dwells in drifting seclusion in the deep palace, where the cassia's boughs sway and shade the Jade Hare and the Toad. The moon's nature belongs to Yin essence (Jing), and it truly shows the meaning of clarity and dignified bearing. Its image resembles the virtue of an empress, and all living beings rely on its gentle light. Now the sponsor of this offering, N., reverently sets up the altar and looks up to the heavens. Having specially invited Zhengyi (Orthodox Unity) Daoist priests, we respectfully proclaim the secretly transmitted texts. Bowing in homage, we sincerely sing its praise:

Looking up, I see the moon spirit watching over all eight directions, and the moon nurtures the Yin essence. Within the moon dwells the Sovereign of Supreme Simplicity, and his consort rides a green chariot. Radiant light shines to the two poles of heaven and earth, and the bright glow blends together, illuminating the Sanqing (the Three Pure Ones, the highest heavens of Daoism). I earnestly seek the supreme Dao, and I pray that five-colored auspicious light will descend to greet me.

We, the assembled, devote our whole minds and take refuge in Chonghua, the Star Lord of Jupiter (the Year Star, the deity of Jupiter) of the East, whose virtue is that of Wood, and in all the spirit officials.

I have heard that the spirit of Wood's virtue inspires reverence, and all look up to the Year Star. It governs the four seasons and stirs the energy (Qi) of spring, shining to the two poles of heaven and earth, its bright glow blending together and illuminating the Sanqing. I earnestly seek the supreme Dao, and I pray that five-colored auspicious light will descend to greet me.

We respectfully and sincerely take refuge in the Star Lord of the East, Suixing (Jupiter), the Virtue of Wood, Chonghua, and all the spirit officials.

We have heard that the Virtue of Wood is honored, and that people revere Jupiter. Jupiter follows the course of the four seasons and brings forth spring; it also corresponds to demeanor among the Five Affairs. When its movement accords with its constant measure, evil subsides; when its color is reddish-yellow and its position low, it foretells a bountiful harvest. The state upon which Jupiter shines will flourish, and the four directions will be at peace; when the star's color is the same in all four borders, it signifies that warfare has ended. Jupiter holds the first place among the Five Phases (Wood, Fire, Earth, Metal, Water); its fruit is as rich as the immortal peach, and a spirit beast crouches in guardianship.

Now, [name], a participant in this Jiao (Zhaijiao, purification ritual) offering, gazes up at the tiger-shaped constellation with reverence and solemnity, and chants the verses of the scripture, precious as golden cords, hoping to move the spirits to respond. We humbly bow our heads and take refuge in the Star Lord, offering sincere praise:

Jupiter bears the Virtue of Wood (De), and in its course illuminates the East. Traveling through the heavens, it brings nourishment and moisture; its correct color shines bright and radiant. Seeking out blossoming flowers, songs swell grandly; casting verses into the water, we extol the chambers of the immortal lingzhi. If we pray and make declarations at every hour, we will naturally enjoy blessings for a long time.

We respectfully and sincerely take refuge in the Star Lord of the South, Yinghuo (Mars), the Virtue of Fire, Enforcer of the Law, and all the spirit officials.

We have heard that the star Yinghuo occupies an important position in charge of punishment and law, and is counted among the star officials. Entering the Taiwei Enclosure (one of the celestial star regions) to receive its regulation, it assists the Flame Emperor and rides in the Li position (the Bagua position representing the South and Fire). It inspects the Six Ministers, governs the Minister of Works, and also holds the office of Minister of War; it assists in handling all manner of affairs, administering government within and commanding the military without. It majestically holds sword and halberd, as though bow and arrow were also at the ready. The Star Lord's celestial horses are swift as dew dispersing, and the pennants of the procession fly in the wind.

Now, [name], a participant in this Jiao offering, proclaims the True Texts of the Three Caverns (the canonical scriptures of the Daoist teachings) without ever slackening, and gazes up at the Hidden Luminaries of the Nine Heavens (the stars of the high heavens), not daring the slightest negligence. We humbly bow our heads and take refuge in the Star Lord, offering sincere praise:

Its star-rays are as stern as dragons and phoenixes, its awesome radiance awing the four quarters. The cinnabar-colored star-rays light up the midnight; vermilion flames shine upon the borderlands. The bright starlight symbolizes upright Qi; the gleaming sword and halberd manifest military authority. The comet Chanchang (an ancient name for a comet) must be extinguished, and the Bo star and the broom-star dare not show themselves.

We respectfully and sincerely take refuge in the Star Lord of the West, Taibai Tianhao (Venus), the Virtue of Metal, and all the spirit officials.

We have heard that when one observes the movements of the metal star, one looks up to Taibai...

With utmost sincerity, we take refuge in the Star Lord Taibai Tianhao of the Western Metal Virtue (De), one of the Five Luminaries, the Taibai star deity whose element among the Five Phases (Wuxing) is Metal, together with all the Divine Officers.

Your servant has heard that by observing the course of Venus one can read the omens of Taibai, and that this star governs the affairs of high ministers, which is why it is also called the "Supreme Duke." The righteousness it embodies is never lacking, and the words it conveys are never mistaken. It stores up auspicious signs and sends down blessings, so a state it shines upon grows steadily prosperous. It restrains violence and calms disaster, so an army that follows its signs will meet with good fortune. It constantly plays music on a four-stringed instrument, with birds that symbolize the five virtues at its side. Its vast, pure and upright Qi is single-minded and unmixed, and its true countenance is solemn and radiant. Now the ritual officiant, so-and-so, sincerely offers reverence to Heaven, concentrating the spirit and visualizing the realm of emptiness. With this concise and profound text, we respectfully beg the Star Lord's clear and penetrating gaze. Bowing our heads in refuge, we offer this devout praise:

Taibai rises high in the clear River of Heaven, bearing a frost-like radiance and shining with a pure white glow. Upright, it hangs on high and reveals an auspicious color; luminous and bright, it is as grand as the Evening Star. Its sharp, lofty point can withstand foreign enemies, and its lustrous light often makes armies cease fighting and withdraw. Reckoning the shifts of the calendar and of Heaven's decree, it accords with the Dao and also communicates with the principle of long life.

With utmost sincerity, we take refuge in the Star Lord Chenxing Sichen of the Northern Water Virtue (De), one of the Five Luminaries, the Chen star deity whose element among the Five Phases is Water, together with all the Divine Officers.

Your servant has heard that the subtlety of Mercury lies in its ability to examine the faintest omens, and that when its virtue is great, it manifests as wisdom. At its smallest, it can be used to verify the penal laws; at its greatest, it can serve as a basis for examining the transformations of Yin-Yang. From afar, it answers for matters concerning the barbarian peoples, and people often observe its appearance north of the Celestial Street. From near at hand, it is like a minister assisting the sovereign, and should aid the foundations of the state within the court and the ancestral temple. When the season reaches the severity of bitter cold, its aspect likewise shows the intent of stern punishment and conquest. It stands as a wooden monkey, as if holding up an inkstone, and with a white scroll in hand, it takes up the brush to write. Now the ritual officiant, so-and-so, gazes from afar toward the region of the heavens where the star dwells, imagining the immortals arriving in swift wind-borne chariots. Reverently, we spread out the jade tablets and proclaim the profound and subtle contents of the cloud seal script (the calligraphic style of Daoist talismanic writing). Bowing our heads in refuge, we offer this devout praise:

How marvelous that this divine talisman accords with the Qi of the Five Phases, so that one seems to see the gateway to the realm of the true. Majestically it sits enthroned in the Chou position (one of the directions of the Twelve Earthly Branches), the numinous lord who governs the water Qi of Ren and Gui. Its radiance scatters and then condenses into a pure, bright whiteness, answering in the darkness to those who sincerely hold it in mind. The immortals are about to sing and dance, and after a long while they descend from the golden heavens.

With utmost sincerity, we take refuge in the True Lord Zhenxing Dihou of the Central Earth Virtue (De), one of the Five Luminaries, the Zhen star deity whose element among the Five Phases is Earth, together with all the Divine Officers.

Your servant has heard that Earth occupies the center and corresponds to late summer. Benevolence, righteousness, propriety, and wisdom all take trustworthiness as their root; with trustworthiness, an undertaking may hope to succeed. When sight, hearing, speech, and bearing are set right, the heart will not stray onto side paths. The Yellow Emperor's virtue (De) flourished and shone, and so he was honored as the Star of the Son of Heaven. This star wears a sword, crouches beside an ox, and holds a tin staff and a seal of office; wherever it dwells, the closing of gates and the sounding of the night watch bring good fortune. Today, in this ritual offering (Jiao), the sponsor proclaims the scriptures and talismans (Fulu) written in azure-green, sending them far into the clouds and heavens, and prays that the deities bearing kingfisher-feather standards will descend to the human world. Thus we bow our heads, take refuge, and sincerely offer praise:

The vault of heaven answers to the stems Wu and Ji, and the thick Earth rises from the ground and reaches the layered heavens. Among the Five Phases (Wuxing), the Hidden Luminary holds an honored place, and the Nine Regions look up to see its radiance. Gan De and Shi Shen calculated the stars' stations, retrogressions, and other motions, while Tao Zhu Gong and Wu Xian calculated the changes of stars that sink into remote obscurity. The Higher Immortals let their grace fall like rain and dew; I prostrate myself on the ground and bow toward the distant heavens.

We, the assembled, with one mind take refuge in and pay homage to the star established at the Jiaochu, the Luohou Hidden Luminary Star Lord (Luohou is Rahu, the star lord who governs the Hidden Luminary), together with all the spirit officials (officer-generals who serve the deities).

Your servant has heard that Shenshou, the Spirit Head Star, is chief among the stars, and so this hymn of praise is handed down. It is noble and powerful, travels along the Black Path, and gathers in its radiance; it is majestic and resplendent, able to awe the morning constellations, and none dares treat it lightly. It governs the eclipses in which the sun and moon cover one another; who could say this is untrue? Riding a flying dragon and holding a precious sword, it often appears when people observe the new moon and the full moon, and we pray that it may dispel calamity. Today, in this ritual offering, the sponsor respectfully presents its image and boldly sets out these modest offerings; we sincerely recite the secret verses, hoping they will reach Heaven. Thus we bow our heads, take refuge, and sincerely offer praise:

The Spirit Head travels the Black Path, profound and unfathomable, yet transcendent and numinous. Its brightening and dimming correspond to the new moon and the full moon; when the virtue of Yang-qi (Qi) appears, the Yin essence (Jing) grows dim. High above, it guards the palace of the Yellow Banner, where spears and halberds gleam like frost and bells ring clear. With one mind we await its blessings, bowing our heads as we recite the true scripture (Jing).

With one mind, we all take refuge in the Star Lord Jiaozhong Shenwei Zhuixing Jidu (Ketu) and all the divine officers.

I have heard that the Jiaozhong star is recorded in the Jade Calendar, and that its hidden radiance appears in the trajectories of the stars' movements. Its divine might is beyond measure: when angered, it glares and wields a sword. Majestic and powerful, it relies on its numinous abilities to stand guard over the Nine Heavens. The Divine Head and Divine Tail govern the transformations of rewarding good and punishing evil. In their wrath they can shatter mountains and cause dragons and serpents to manifest strange portents. If one petitions with a sincere heart, there is hope of turning misfortune into blessing. Now, the officiant of this Jiao (Zhaijiao, purification ritual) ceremony, so-and-so, opens the scriptures stored in the Cloud-Phoenix repository and reverently recites the sacred text, entreating the deities to descend from the high heavens to the ritual altar. Thus we bow our heads in refuge and sincerely offer praise:

Dwelling in the midst of darkness, it still manifests hidden virtue; the Leopard Tail guards the stellar palace. Wherever the deity's wrath is directed, even mountains will crumble, and its fierce might is enough to shroud the great void. Dragons and serpents assume strange forms; sudden calamity descends, plunging people into gloom and confusion. May the master of the household enjoy long life and happiness; to dispel disaster and avert misfortune, one must be reverent and devout.

With one mind, we all take refuge in Tianyi Ziquan Xiongming Taikong...

(This passage continues from the preceding text, repeating the lines "Dragons and serpents assume strange forms; sudden calamity descends in gloom and confusion. The master enjoys long life and happiness; dispelling disaster lies in reverence.")

With one mind, we all take refuge in the Star Lord Tianyi Ziqi Daoyao and all the divine officers.

I have heard that the Daoyao star of Tianyi received the essence of the virtue of Wood. It wears a crown of carved jade, its bearing solemn and dignified; it is clothed in garments like flying mist, as though its ornaments chimed together in clear, ringing tones. Serene and unattached, it stands lofty and aloof; at rest it is calm and unhurried, able to make all affairs go smoothly; auspicious and secure, it escapes even in times of danger. Now, the officiant of this ceremony, so-and-so, reverently presents incense, exhausting all sincerity, and unfolds the Rui Case (a treasured scripture container), praying that the scripture may reach up through the layered heavens. Thus we bow our heads in refuge and sincerely offer praise:

Receiving the mandate of the Ancestral Origin Emperor, it governs the laws and regulations; holding essence within, it illuminates the Ziwei Enclosure (a region of the heavens). When the Yang qi reaches its extreme, it clears away obstacles, and it commands the profound and hidden numinous transformations between the obscure and the manifest. Riding a jade carriage, it ascends the vast expanse of heaven, shaking golden bells and treading the Dipper lodges. The stars of the four directions follow the celestial cycle, and the Nine Provinces revere its heavenly might.

We, your devoted followers, single-mindedly take refuge in the Star Lord of the Taiyi Yuebei Comet and in all the Celestial Officers.

I have heard that the Taiyi star receives the luminous qi (Qi) of the night. Though it travels along the Black Path (in ancient astronomy, the dim region of the heavens), its course can still be calculated; though it dwells among the yin luminaries, its radiance is never full. It seems solemnly robed in court dress, awaiting the morning audience, and holds the instruments of severe punishment, like a great general who wields supreme command. At times it brings disaster by encroaching upon the lunar lodges, yet it can also bestow blessings upon people in a special way. For this reason we should ward off calamity and give thanks for divine favor, and our reverence can never be exhausted. Now the officiant, so-and-so, presents offerings that are modest, yet he has given them with all sincerity. He respectfully invites the spirits (Shen) to arrive on the wind, and recites the sacred verses. We bow our heads in refuge and offer our heartfelt praise:

The radiance of the Great Yin illuminates the Jade Weft (the paths of the heavenly bodies), and its essence (Jing) nourishes all living beings. The Green Cassia and the Yellow Blossom lend their aid, and Yuluo (the heavenly realm in Daoism) protects the pure spirits. At times the star takes on the strange form of a hairy head, and at times the tail of the comet passes faintly into view. When the stars pass through the lodges where they dwell, they may bring calamity or send down blessings; through fasting and cultivation, one may reach the deep and distant realm of mystery.

The recitation of the scripture (Jing) is now complete; we dedicate its merit in transference.