《洪恩灵济真君七政星灯仪》

The Great Dao (the Way) is bright and clear. Although it does not speak, it responds with skill and sensitivity. Holding reverence in our hearts and acting with care, so long as we pray in sincerity we can commune with the deities. Now we respectfully light superior incense and devoutly present offerings.

We honor the Great Immortal of the Golden Portal of the Nine Heavens who savors the Dao and attains De (Virtue/Power), the True Lord of Vast Mercy who manifests numinous power and widely delivers beings, of pure subtlety and Dongxuan (Cavern of Mystery), penetrating the void, wondrously responsive, compassionate and beneficent, protecting the state and sheltering the people (a revered deity of Daoism, whose honorific title conveys protection of the nation and peace for the people, and compassionate salvation of the world).

We honor the Superior Immortal of the Jade Portal of the Nine Heavens who proclaims transformation and upholds the teaching, the True Lord of Vast Mercy who brightly manifests the numinous and broadly aids beings, lofty and luminous, vast and still, profound and clear, wondrously responsive, benevolent and gracious, assisting the state and blessing the people (a revered deity of Daoism, whose honorific title conveys the proclamation of moral transformation, support for Daoism, and blessing of the nation and its people).

Together with them we make offerings to the immortals and spirit-officials of Lingji Palace (divine officers in Daoism who attend the deities and administer their duties).

It is said that at the opening of heaven and earth in the Longhan kalpa (the remote antiquity of Daoist legend), the Three Qi (vital energy) of Mystery, Origin, and Beginning differentiated out of this. After heaven and earth had first taken form, the places of Heaven, Earth, and humanity were each fixed in turn.

That one is able to meet the Great Dao (the Way) and to be born in the Central Land (the land traditionally called the Chinese realm) is, in both cases, rare indeed. In the human body Yin-Yang are joined and the four limbs are properly formed, and so one ought to treasure the bodily form and preserve one’s life, that the Qi of the whole body may long endure. People fear old age, death, and sickness, and each seeks to grow into what is fair and fine, delighting in this for themselves.

Each person has something they seek, yet Heaven is without favoritism. Why are some rich and honored, and others poor? Why did Peng Zu live long, while Yan Hui died early? The causes of these allotted fates—why not seek them in oneself?

At that time, Perfected Lord Lingji (a Daoist deity), feasting and roaming in the Jade Clarity Holy Realm (the celestial realm of which Daoism speaks), took up the work of the Celestial Emperor and modeled himself on the brightness of the Heavenly Dao. In order to form good affinities widely, he declared to all: I govern the Five Chronograms (the five planets). At times their courses run full; at times they contract and fall out of measure; they are not always constant. I govern the two luminaries, sun and moon. One brings heat and one brings cold, and their movement has an order of its own. To follow the seasons of Heaven brings auspicious flourishing; to oppose the seasons of Heaven may invite misfortune and sorrow. Only a sincere heart can stir the gods and spirits to respond, and therefore the family that accumulates goodness will surely have blessings to spare.

Having already received the gods and spirits shining upon us, how dare we forget to give thanks with a sincere heart? Today the disciple who serves the Dao, So-and-so, respectfully sets up a numinous altar and lays out simple offerings. According to the Yuanyang Jade Calendar (the Daoist calendrical system), incense is offered and scripture is recited; in accordance with the Lingbao Golden Code (the ritual precepts of Daoism), purification is observed and the precepts are kept; and, following the Keyi (liturgy), the memorial is read aloud and the divine lamps are lit.

Raising one’s eyes, one beholds the patterned courses of the sun, moon, and stars, and thinks afar of the Xuanji and Yuheng in the heavens (the ancient instruments for observing celestial phenomena). The orchid-fragrant wicks burn; the flames look vigorous, yet their minute changes cannot be seen. An iron basin holds the lamp oil; one sees only the oil increasing, and does not see it decreasing. The divine lamps shine upward upon the thirty-two heavens, their light broad and vast, and downward they allow millions of people to gaze in reverence and take refuge. All kinds of good deeds arise from within the light, and all kinds of evil deeds disperse within the light.

Rite is offered and offered again, and sincere intention moves the gods and spirits. From the first offering of incense to the third, the voice of prayer rings clear and travels far. We respectfully ask the divinities to look clearly and to bend down and bestow the light of grace, and we pray that the spirits of the Three Realms descend together and that the myriad gods reverently assent. May baleful stars withdraw, so that the four seasons bring neither disaster nor harm; may auspicious stars come to the gate and grant the Five Blessings, wealth and honor and long life among them. We knock our heads and take refuge.

The Celestial Worthy of Utmost Truth and Wondrous Dao (the Way), Whose Light of De (Virtue/Power) Ever Shines. (This invokes the Celestial Worthy whose Dao and De are lofty and wondrous, and whose radiance constantly illuminates.)

We who carry out these ritual observances, with sincere hearts, take refuge in and reverently honor the True Lord of Vast Grace of the Golden Portal of the Nine Heavens—Great Immortal who illumines the Dao and attains De, who manifests numinous power and widely brings relief, of Qingwei (Pure Tenuity) and Dongxuan (the Cavern of Mystery), of vacant stillness, wondrous resonance, and compassionate grace, protector of the state and shelter of the people; the True Lord of Vast Grace of the Jade Portal of the Nine Heavens—Superior Immortal who proclaims transformation and upholds the teaching, who displays numinous power and broadly brings succor, of lofty brightness and expansive stillness, of profound clarity, wondrous response, and benevolent grace, who assists the state and guards the people; and the assembled immortals and numinous officers of Lingji Palace. (The first two are honorific titles of True Lords, each revered as a deity who protects the state and shelters the people.)

With due care we kindle the “divine lamps of the armillary axis and the Seven Governors,” which symbolize the principle of the movement of the seven stars of the Northern Dipper, and above them we arrange lamp-images of solar radiance symbolizing the sun. (“The Seven Governors” refers to the sun, the moon, and the five planets. Rituals of this kind use lamps to symbolize the movements of the heavenly bodies, thereby expressing reverence for the deities and the offering of prayers.)

Reverently we have heard: the Dao already existed at the primordial beginning of Taiji (the Supreme Ultimate). Where the principle is most hidden and subtle, nothing is more hidden than it; in its finest and most subtle manifestation, nothing is more evident than it. The sun is that which the Qi (vital energy) of all yang reveres. Whatever is prayed for, there is nothing that cannot be brought to fulfillment; and in places dark and concealed, there is nothing that cannot be clearly perceived. Its wondrous functioning is too profound to fathom, and what it embodies is a marvelous divine power. Its numinous brilliance is illustrious and inspires awe.

With reverence it may be said that the Dao (the Way) has existed since the very beginning of Taiji (Supreme Ultimate). Its most hidden reaches are hard to perceive, yet even in its most minute aspects it is able to appear. The sun is the sovereign honored by the host of Yang Qi (vital energy). There is nothing prayed for that it cannot bring to completion, and no dark or secret place that it cannot see through. Its mystery cannot be fathomed; what it contains is precisely the power of divine illumination.

The numinous majesty of the sun is blazing and awesome, stern as Zhao Dun. Suspended high in the heavens, its brightness is illustrious, and the people all look up to it as they look up in admiration to the Duke of Zhou. The De (Virtue/Power) of the sun is radiant and grand, pure and lofty, bright as jade.

When the divine carriage of the sun draws near, the crow-wheel (the carriage of the sun) is arrayed in full order and proceeds to audience at the Palace of Yuyi; the Xi carriage (the legendary carriage that drives the sun) is grave and solemn, and a feast is offered to the deity in the Hall of Dongyang. The sun sends forth light of ten thousand zhang, universally illuminating the three thousand worlds. Enter my gate, and there is no longer the perplexity of dwelling as if in a hut that shuts out the light; follow my Dao, and one can dispel the distress of walking as if in a land without paths.

Calling to mind that all living beings are sunk amid the vexations of the dusty world, merely toiling in vain as they chase after illusions; that worldly affairs are as empty and unreal as lightning and dew, leaving only the sigh that time flies past—from this day forth, may all beings turn the light back upon themselves (gathering in mind and spirit and looking inward), so that the light of the Dao may ever abide in the heart.

It is prayed that those who engage in trade, whether traveling merchants abroad or settled shopkeepers at home, may all obtain wealth and profit; that those who go out to labor may securely pursue the livelihood of tilling fields and digging wells. May those of skillful craft be able to measure the solar shadow with the gui (the ancient instrument for measuring the sun’s shadow); may those who work diligently be able to carry on by the gnomon and burn the oil (working day and night). May those who are Confucian scholars write essays of richly patterned literary splendor; may those who enter office obtain the title “Scholar of the Eight Bricks” (an official of outstanding learning who is held in esteem).

Even upon reaching the late years of mulberry and elm, when the evening sun is about to fade, may one remain evergreen like pine and cypress. May the faint light of the firefly add its share of radiance, and may one, like the insects, receive the favor of grace. I offer in small measure a reverence like that of the sunflower turning toward the sun, and pray that the divinity may let down the brilliance that clearly surveys all things.

Let the ritual assembly here present respectfully follow the divine incantation of the Solar Sovereign transmitted by the Most High, bow the head in taking refuge, and offer devout praise.

With utmost sincerity, taking refuge and paying homage:

The Great Immortal of the Golden Portal of the Nine Heavens, who Illumines the Dao and Attains De; the Perfected Lord of Vast Grace, Manifest in Numinous Power and Universal in Salvation, Clear and Subtle, Penetrating the Mystery and Reposing in the Void, Wondrously Responsive, Kind and Beneficent, who Protects the State and Shelters the People.

With utmost sincerity, taking refuge and paying homage:

The Superior Immortal of the Jade Portal of the Nine Heavens, who Proclaims Transformation and Upholds the Teaching; the Perfected Lord of Vast Grace, Radiant in Spirit and Broad in Salvation, Lofty and Brilliant, Vast and Still, Empty and Limpid, Wondrously Responsive, Benevolent and Kind, who Assists the State and Blesses the People.

When reciting the incantation, form with the hand the wu hand-seal (a finger gesture used in Daoist manual seals), draw in the wu Qi (the Yang vital energy of the noon hour), and visualize from afar the Perfected Lord in the Palace of Yuyi at Dongyang as though present before the eyes.

Facing the Fusang Palace in the east (the legendary place where the sun rises), one performs ritual bows in homage to Yuyi (the Daoist honorific title for the sun). The sun’s radiance is bright and illumines the four quarters; one respectfully invites the True Lord of Vast Grace, Benevolent and Beneficent, Who Assists the State and Protects the People, to look down and take notice.

When the incantation is recited, one forms the wu hand-seal by pinching the fingers (a mudra associated with the wu position and the wu hour), absorbs the Qi (vital energy) of the wu direction, and from afar visualizes the True Lord within the Dongyang Yuyi Palace as if present before one’s eyes.

Facing the Fusang Palace in the east, one performs ritual bows in homage to Yuyi. The sun’s radiance is bright. Quietly, in the heart, one holds a thought, not knowing where that thought resides; let me bow to the golden light and gaze upward at the majestic figure in heaven. Huanghua and the Jade Maidens (immortal officials and female immortals who attend the deities) arrive at this moment before the pavilion. May the merit of this lamp be dedicated to the True Lord.

The Celestial Worthy of Scattered Flowers, Great Brightness, and the Perfect Ultimate (Sanhua Daming Yuanji Tianzun, the name of a revered Daoist deity).

The disciple and the ritual assembly, with one heart, take refuge in and reverently honor:

the True Lord of Vast Grace of the Golden Portal of the Nine Heavens, Great Immortal Who Illumines the Dao and Attains De (Virtue/Power), Who Manifests Numinous Power and Universally Succors, of the Clear and Subtle Dongxuan (Cavern of Mystery), Empty and Void, Wondrously Resonant, Kind and Beneficent, Who Protects the State and Shelters the People;

the True Lord of Vast Grace of the Jade Portal of the Nine Heavens, Superior Immortal Who Proclaims Transformation and Upholds the Teaching, Brightly Numinous and Broadly Succoring, Lofty and Luminous, Vastly Still, Profound and Clear, Wondrously Responsive, Benevolent and Beneficent, Who Assists the State and Protects the People;

together with the divine immortals of Lingji Palace and the host of lingguan (divine generals who guard the deities).

With careful reverence one lights the sacred lamps arranged according to the jiheng and the Seven Governors (an astronomical system based on the movements of the heavenly bodies, the sun, moon, and stars); among them, the lamp set in the upper position is the image of the Moon Luminary, Taiyin (Great Yin), symbolizing the moon.

With reverence we declare: Ancestral Qi (vital energy)—the primordial breath from the very beginning, when heaven and earth came into being—dwells in the great void, formless and without trace. The lunar po, the moon’s Jing (essence) and Qi, displays ten kinds of splendid radiance, as though it possessed temperament and feeling. When the moon passes through the Ji mansion, wind rises; when it departs from the Bi mansion, rain falls. This is the creative working of Heaven, wondrous and yet clear.

The Moon Palace has eighty-three thousand gates, and its clear moonlight seems almost something one might gather in the hands. Gazing afar toward Crane Terrace, though one thousand five hundred years have passed, the traces of the sages still remain. Liu Yueshi—Liu Kun—drove back the besieging enemy and at last fulfilled his wish to ascend the tower. Cao Mengde—Cao Cao—achieved hegemony, and still did not forgo plucking the zither and singing aloud. At times the moon gathers its essence and bestows upon the Han an auspicious token of mandate; at times it draws in its radiance and answers the auspicious signs of Eastern Wu. Its renown is bright, and its merits stand clear.

We think of the beings of the world, who so often hide in the shadows, quietly borrowing a faint gleam and concealing themselves amid the obscurity of the dusty world. Forever indulging their strengths and covering their shortcomings—how could they be without fault? To gloss over errors and hide what is wrong is likewise to incur the guilt of benightedness. Now we carefully set forth our faults and beg pardon, and by good fortune we come to behold the light.

We reverently pray that the True Lord of Vast Grace (Hong’en Zhenjun) widely bestow favor, so that people may dwell at peace amid the waters and marshes and no longer suffer the calamities brought by crows in flight; so that the crowing of roosters may resound throughout the realm, and there never again be fear of hardship like the panting of an ox. May those who pound the immortal medicine of the Jade Rabbit attain long life, and those who gather pearls from oysters grow wealthy. May those who enter office soon receive a selection as fair as Chang’e, and those who conclude a betrothal indeed find fulfilled the match foretold by the Old Man under the Moon. May the Yaoguang star appear and intelligent children be born; may the jade axe trim true, so that the workmanship is excellent and the skill ingenious.

We wait with reverence for Xian’e, the deity who drives the moon’s chariot, to set the hour aright, and we are ashamed to fall short of the grace with which Taibai (Venus) raises the cup. May the ritual assembly here present strictly observe the divine incantation of the Imperial Lord of Taiyin (Great Yin), transmitted by the Most High (Taishang), bow their heads in refuge, and offer praise with devout hearts.

With wholehearted refuge and sincere homage:

Great Immortal of the Golden Portal of the Nine Heavens, who illumines the Dao (the Way) and attains De (Virtue/Power), manifests numinous power and widely extends salvation, of the Clear and Subtle Dongxuan (one of the Three Caverns), penetrating the void with wondrous response, of kindly grace, protector of the state and shelter of the people, Hong’en Zhenjun.

With wholehearted refuge and sincere homage:

Superior Immortal of the Jade Portal of the Nine Heavens, who proclaims transformation and upholds the teaching, manifests the numinous and broadly extends salvation, lofty and bright, vast and still, penetrating the depths with wondrous response, of benevolent grace, who assists the state and protects the people, Hong’en Zhenjun.

Reciting the incantation and forming the ritual hand seal, one draws in the “Wei” Qi (vital energy) and visualizes the True Lord of the Palace of Cavern-Yin Jielin as present before one’s eyes.

Looking up through the four quarters and eight directions, one sees the moon nurturing yin Jing (essence). Within the moon is the Imperial Lady of Grand Simplicity, riding in a green carriage. Her radiance illuminates the two poles of heaven and earth, and her clear, bright light suffuses the Three Pure Ones (Sanqing)—the three pure realms of which Daoism speaks. I earnestly seek the great Dao (the Way), and five-colored radiances descend to welcome me.

Sung in response: May this lamplight be dedicated to the True Lord.

Flowers are scattered.

The Heavenly Worthy of the Perfect Mirror Who Illuminates All (Yuanjian Dongzhao Yitianzun)—a Daoist divine title meaning the Heavenly Worthy who is perfectly complete and luminously clear and who penetratingly illuminates all things.

Within the moon is the Imperial Lady of Grand Simplicity, riding in a green carriage. Her radiance illuminates the two poles of heaven and earth, and her clear, bright light suffuses the Three Pure Ones. I earnestly seek the great Dao, and five-colored radiances descend to welcome me.

Sung in response: May this lamplight be dedicated to the True Lord.

Flowers are scattered.

The Heavenly Worthy of the Perfect Mirror Who Illuminates All.

I, your servant, together with the ritual assembly, sincerely take refuge and offer reverence to the True Lord of Vast Grace, Great Immortal of the Golden Portal of the Nine Heavens, who illuminates the Dao and attains De (Virtue/Power), manifests numinous power and widely saves, of Qingwei (the Clear and Subtle) and the Cavern of Mystery (Dongxuan), of penetrating emptiness and wondrous response, compassionate and gracious, protector of the state and shelter of the people; to the True Lord of Vast Grace, Superior Immortal of the Jade Portal of the Nine Heavens, who proclaims transformation and upholds the teaching, displays the numinous and broadly saves, of lofty brightness and expansive stillness, penetrating depth and wondrous response, benevolent and gracious, who assists the state and blesses the people; and to all the divinities and Numinous Officers of the Lingji Palace.

With care one lights the divine lamps of the Armillary Sphere and the Seven Governors—Daoist ritual lamps arranged according to the motions of the heavenly bodies and the stellar luminaries of the Seven Governors—and above the lamp positions one sets the emblem of the eastern Year Star of Wood De, that is, Jupiter.

With reverence it is said that the mind of the Dao (the Way)—the very substance and operation of the Great Dao—is pure and undivided, profound and far-reaching, hidden and subtle beyond what words can explain. The spirit (Shen) of Wood presides over benevolence, and its marvel lies in transforming and nurturing the myriad things and in the ceaseless arising of life. Among the four seasons, Wood corresponds to spring, when the spring wind brings all things to growth; among the virtues, Wood corresponds to “yuan,” the primal, symbolizing the primordial Qi (vital energy) that the myriad things receive as they first sprout. All living beings receive the grace by which the De (Virtue/Power) of Wood supports and fosters their growth, yet they must also be pruned and set right before they can become sound timber. People look up to high mountains and revere lofty virtue; even when circumstances differ, the principle remains the same.

Xie Shi gained the aid of worthy talents and made manifest the divine wonders of the Eight Lords. The Duke of Zhou received a revelation from Heaven and was cleared of the slander concerning the documents in the metal-bound coffer. King Wuding of Shang appointed Fu Yue to assist in government, as one who seeks a worthy man in a dream; Yi Yin was engaged by Tang of Shang, and a spirit descended upon the land of Shen. In their own day these men established outstanding achievements, and their fame has been handed down for ten thousand generations.

When one considers that all living beings keep to their proper station and receive protection, it is clear that, although some are of ordinary capacity and possess little literary gift, their nature is like the willow of Qi and can still be fashioned into vessels. Timber becomes straight only after it is trued by the ink-line, and the making of vessels cannot do without compass and square. We therefore pray that those who serve in office may assist the ruler as did the worthy ministers praised in the “Yupu” ode of the Classic of Poetry, and that those who judge lawsuits may practice benevolent government, as the Earl of Shao heard cases beneath the sweet-pear tree. May people follow the ethic of mutual affection between father and son, so that fathers are loving and sons filial; may they recite the brotherly feeling sung in the “Changdi” ode of the Classic of Poetry, so that elder brothers are affectionate and younger brothers respectful.

May people hope to bear children who are intelligent and worthy, so that descendants through five generations stand tall like cassia trees; in forming friendships, may they make companions regardless of age, with bonds lasting like a pine of a thousand years. May peach blossoms open in full, households be harmonious, and families secure; in autumn, may fruits be offered to the ancestors, honoring the ancestors and revering the clan. We humbly present a simple offering of actual jujubes to express our respect; this is not a ceremony so solemn as the burnt-wood sacrifice to Heaven.

We respectfully invite the ritual assembly here present, in reverent accordance with the divine incantation of the Stellar Lord of the De of Wood as spoken by the Most High, to bow, take refuge, and offer devout praise.

With one heart we take refuge and reverently pay homage:

The Perfected Lord of Vast Grace, of the Golden Portal of the Nine Heavens, Great Immortal who Illumines the Dao and Attains De, Manifest in Numinous Power and Universal in Succor, Pure and Subtle, Penetrating the Mystery (Dongxuan), Surging into the Void with Wondrous Response, Compassionate and Beneficent, Protecting the State and Sheltering the People.

With one heart we take refuge and reverently pay homage.

Your servant and the disciples of the ritual assembly, with utmost sincerity, take refuge in and reverently honor the Great Immortal of the Golden Portal of the Nine Heavens, who illumines the Dao (the Way) and attains De (Virtue/Power), manifests numinous power and brings universal succor, of the Clear and Subtle and the Cavern of Mystery (Dongxuan), penetrating emptiness and wondrous resonance, of compassionate grace, protecting the state and sheltering the people—the True Lord of Vast Grace (the honorific title of Hong’en Zhenjun)—and the Superior Immortal of the Jade Portal of the Nine Heavens, who proclaims transformation and upholds the teaching, illumines the numinous and brings broad succor, lofty and bright, vast and still, penetrating and profound, of wondrous response and benevolent grace, assisting the state and blessing the people—the True Lord of Vast Grace—together with the various deities and spirit officials of the Lingji Palace.

We carefully light the divine lamps of the Seven Governors, which symbolize the xuanji and yuheng (ancient instruments for observing celestial phenomena). The arrangement of the lamps takes its image from the star of the Fire virtue of the South—Yinghuo (that is, Mars). The preceding text further prays that the merit of the lamplight be dedicated to the Hong’en Zhenjun.

Speaking with reverence, fire possesses the De (Virtue/Power) of the South and is under the charge of the Flame Emperor. You are the Lord of the Eastern Sea and have received the title of Zhenren (Perfected); your hun and po souls were cast from jade Jing (essence), and your bodily form was refined with golden liquor. You study the scriptures that lie beyond the secular world, and your deeds are skillful and wondrous, as elusive as light and shadow. You accord with the proper moment and manifest transformation, vowing to save the people of the world. You lead the common folk who dwell in suffering out of their plight so that they may live in peace, and you take pity on ordinary people in hardship so that they may turn instead to lives of joyful song and contented labor.

By your diligent toil you bring peace to the state, and thus the crows manifest auspicious signs. You ward off peril and dispel calamity, and Huilu (the Fire God) likewise turns the wind and stays the flames. Your renown spreads far, and your divine majesty shines in resplendent glory.

One considers that the desires of living beings have not yet ceased and that the principles remain unclear. If they rely on power and flock toward its heat, they can hardly avoid flattery and fawning; if they scheme and act, how dare they spread harm through treachery and deceit? To make boiling water subside for a moment merely by ladling it about is utter folly; to begin setting things in order only after the embers remain—is that not already too late? Fortunately there is still the preventive warning to move aside the bent chimney beside the stove and carry away the firewood nearby. One should also know that snow falling upon a red-hot furnace vanishes in an instant, and from this one may come to understand the timely opportunity. When affliction is like smoke and scorching flame, who can endure the heat for long? Once the fire has already spread, how can one still think it can be put out? And how can one allow fine jade to be consumed together with the fire?

We humbly pray that you put away shield and spear and forever end the alarms of beacon fires and wolf-smoke; that you relieve the sufferings of the people so they need no longer rely on moxibustion to treat illness. May those who cook and boil be able to nourish life, and may those who cut wood and tend the fire each rest secure in their calling. May Heaven above examine and see that people turn with one heart toward goodness. As the ancient saying has it: “Sincerity brings clear understanding, and clear understanding in turn perfects sincerity.” The doing of good calls down every kind of blessing, causing people to flourish and prosper, to prosper and to flourish yet more.

A single stick of heartfelt incense can reach the heavenly realms, and three divine lamps manifest their light upon the numinous altar. Let the faithful assembled here reverently follow the divine incantation of Huode Xingjun (the Star Lord of Fire Virtue) as spoken by the Most High, bow their heads, take refuge, and offer devout praise.

With utmost sincerity we take refuge and pay reverent homage:

The Great Immortal of the Golden Portal of the Nine Heavens, who Illumines the Dao (the Way) and Attains De, Manifests Numinous Power and Brings Universal Relief, of the Clear and Subtle Dongxuan (Cavern of Mystery), of Empty Void and Wondrous Response, Compassionate and Benevolent, Protector of the State and Shelter of the People, the Perfected Lord of Vast Grace.

With utmost sincerity I take refuge and pay homage to the Upper Immortal of the Jade Palace of the Nine Heavens who proclaims transformation and upholds the teaching, the True Lord of Vast Grace—illustrious in spirit, broadly saving, lofty and bright, vastly still, deeply pure, wondrously responsive, benevolent and gracious, who assists the state and protects the people (the True Lord of Vast Grace venerated in Daoism).

When the incantation is sealed, the fingers press the Mao and Xu positions; one visualizes and draws forth the Qi (vital energy) of Mao and Xu, and contemplates the True Lord as if present within the Palace of Vermilion Mound Fire-Refinement (the divine palace said in legend to refine by fire).

Between the rays and horns of the stars, dragons and phoenixes seem to be born, and awesome light overawes the ten directions. A cinnabar-red, fierce radiance shines through the fifth watch; vermilion flame illuminates the borders of the four quarters. The lamplight is crystalline and bright, a sign of upright Qi; swords and halberds flash, displaying martial might. The Chanqiang (an ancient name for baleful stars) ought to vanish, and the Bo star and the comets dare not intrude.

Response: May this lamplight be directed to the True Lord, as if the True Lord stood before our eyes.

Between the rays and horns of the stars, dragons and phoenixes seem to be born, and awesome light overawes the ten directions. A cinnabar-red, fierce radiance shines through the fifth watch; vermilion flame illuminates the borders of the four quarters. The lamplight is crystalline and bright, a sign of upright Qi; swords and halberds flash, displaying martial might. The Chanqiang ought to vanish, and the Bo star and the comets dare not intrude.

Response: May this lamplight be directed to the True Lord.

Scattering of flowers (the rite of scattering petals).

Heavenly Worthy of the Resplendent Torch of Wisdom (in praise of the Heavenly Worthy whose light of wisdom shines forth).

We, your servants, the ritual assembly, with utmost sincerity take refuge in the Great Immortal of the Golden Palace of the Nine Heavens who illumines the Dao (the Way) and fulfills De (Virtue/Power); the True Lord of Vast Grace who manifests spirit and saves universally, of pure subtlety and the Cavern of Mystery (Dongxuan), vastly empty, wondrously responsive, kind and gracious, who protects the state and shelters the people; the Upper Immortal of the Jade Palace of the Nine Heavens who proclaims transformation and upholds the teaching; the True Lord of Vast Grace—illustrious in spirit, broadly saving, lofty and bright, vastly still, deeply pure, wondrously responsive, benevolent and gracious, who assists the state and protects the people; and all the immortals and spirit officers of the Palace of Numinous Succor (the temple dedicated to the deities of Numinous Succor).

With care we kindle the divine lamps of the armillary sphere and the Seven Governors (ritual lamps symbolizing the motions of the heavens and the stellar luminaries of the Seven Governors), and above them we set out the stellar image of the Metal De of the West, the Great White Star (that is, Venus).

It is respectfully heard that Metal conceived the essence of the Taibai Star (Venus) and manifested its stellar image in the West. Its Shen (spirit) is ranked in the Shangqing, the celestial realm where Daoism’s venerated deities dwell, and it also appears, transformed, in the image of the Big Dipper. Writings concerning it were recorded long ago at Tiantai, and its origins arose in Lishui.

The songs and poems that praise it are classical and elegant, their cadences resonant and beautiful. Inscriptions carved upon bells and tripods display a character upright and unyielding. Li Shaojun relied upon it to refine the elixir, while Fu Yue of the Shang dynasty used it as a whetstone. As a treasure it is truly precious; as an implement, how could it be slighted? Look up to it, and it seems ever more lofty and remote; study it deeply, and it feels ever more solid. Its order is clear and distinct, and the principle it contains is seamlessly complete.

Reflecting upon all living beings, we are ashamed before the “Four Knowings”: Yang Zhen once refused a bribe with the words “Heaven knows, Earth knows, you know, and I know.” Nor are we able to grow wealthy three times, as Lord Tao Zhu did; we can only vainly envy his abundance. Our hope, from this day forward, to reform ourselves and begin anew truly depends upon the nurturing influence of moral instruction.

We pray that the classics were not burned, so that we may be fortunate enough to receive teachings that fill bamboo chests; and that learning and moral culture seem not to have been lost, so that we may still hear writings that resound with weight. Words can be carried into practice, and reputation can bear praise. The promises of the people of Chu can all be as reliable as those of Ji Bu. Sages look up to the Dao (the Way) of Heaven, and worthies look up to the sages. When Confucius cast ritual vessels, was it only for Yan Hui?

We are ashamed that we have no precious Hongbao to present in offering, and have prepared only a single cup of sacrificial wine. We ask the ritual assembly present to follow with reverence the divine incantation of the Star Lord of Metal De (Virtue/Power), as spoken by the Most High, to bow and take refuge, and to offer praise with sincere devotion.

With single-minded devotion we take refuge and respectfully pay homage.

Great Immortal of the Golden Portal of the Nine Heavens, who Illuminates the Dao and Attains De; True Lord of Vast Grace, Manifesting Numinous Power and Broadly Bringing Deliverance, of Pure Subtlety and Dongxuan (Cavern Mystery), Empty and Void, of Wondrous Resonance and Compassionate Kindness, Protecting the State and Sheltering the People.

With single-minded devotion we take refuge and respectfully pay homage.

Superior Immortal of the Jade Portal of the Nine Heavens, who Proclaims Transformation and Upholds the Teaching; True Lord of Vast Grace, Radiant in Spirit and Widely Bringing Deliverance, Lofty and Bright, Vastly Tranquil, Profound and Brimming, of Wondrous Response and Benevolent Kindness, Assisting the State and Protecting the People.

When the incantation is recited, the fingers form the Chen and You seals, drawing in the Qi (vital energy) of Chen and You, while one visualizes the True Lord of the White Numinous Palace of the Metal Heaven as present before one’s eyes.

The star Taibai rises aloft into the clear River of Heaven, bearing a radiance as bright and clear as frost. It hangs suspended in composed dignity, casting an auspicious brilliance, pure and luminous, its light as full as that of the star Changgeng (that is, Taibai, commonly referring to Venus as it appears in the evening). Its sharp point is lofty and keen, able to ward off enemy raiders; the color of its light is gentle and mild, and it often brings arms and warfare to rest. When one investigates the regularities of stellar motion recorded in the Fulu (talismans and registers) and in the calendar, one finds that it accords with the Dao (the Way) and points toward the Dao of longevity.

May the light of this lamp be dedicated to the True Lord of Vast Grace.

(Ritual section of Scattering Flowers)

Heavenly Worthy Who Illumines the Perfected and Nurtures Pure Radiance.

Your servant, together with the ritual assembly, sincerely takes refuge in:

the Great Immortal of the Golden Portal of the Nine Heavens, who illumines the Dao and attains De (Virtue/Power), manifests the numinous and universally saves, of clear subtlety and the Dongxuan (Cavern of Mystery, one of the Three Caverns), of vacant emptiness and wondrous resonance, the merciful and benevolent True Lord of Vast Grace who protects the state and shelters the people; the Superior Immortal of the Jade Portal of the Nine Heavens, who proclaims transformation and upholds the teaching, displays the numinous and broadly saves, of lofty brightness and expansive stillness, of deep emptiness and wondrous response, the humane and kind True Lord of Vast Grace who assists the state and aids the people;

and the immortals of the Palace of Numinous Succor, together with all the numinous officers (divine functionaries who guard and officiate in Daoist temples).

We reverently light the divine lamps of the armillary sphere and the Seven Governors (a Daoist lamp-offering rite symbolizing the stars of the Seven Governors, including the Northern Dipper). Arrayed upon the lamps is the stellar image of the northern star of the virtue of Water—Chenxing (Mercury).

Respectfully it is said that the spirit of water is called Xuanming (the name of the water deity). The source of water lies deep and far, and its current runs long. The water deity is like water moving unseen beneath the earth, reaching every place and finding no path closed. The force of the waters is vast beyond what words can describe; dark and unfathomable, it is truly hard to see through.

Speaking of the water deity’s benevolence, fish and soft-shelled turtles alike may dwell at ease in the water; speaking of the deity’s majesty, even the jiao-dragons display numinous power. Amid flying sand and raging waves, the dream of the Three Mountains was once made manifest; in raising clouds and sending rain, the deity receives the joint sacrifice and reverence of the Four Rivers (the shrines of the four great rivers). Marching across the ice to cross the Tuo River brought to fulfillment the strategy of a king’s hegemonic enterprise—how efficacious the water deity is! When heavy snow sealed the region of Huai and Cai, the merit of bringing the fighting to an end—was this not also the aid of Heaven?

All living beings receive the grace of water, which moistens the myriad things as it flows downward, and so we respectfully pray that the water deity bestow blessing. Among living beings, some are like those who drink from the Thief’s Spring to quench their thirst, greedily seeking what is unrighteous; others are like the turbid Wei, flowing on without cease, letting filth accumulate until they themselves grow foul and stinking. Now these faults ought to be washed away and cleared, so that vexation and licentious excess are no longer invited.

We respectfully wish that the offices of government be stable and at peace, and that the pearls of Hepu may return to their former place; that persons of talent flourish and prosper, and that boats may cross the great river. May the mulberries grow luxuriant and the silk harvest be abundant; when swords and weapons are sold off, the people may dwell in peace and raise their oxen. May wealth, profit, and blessings accumulate in depth, and, once the people are many, may they grow still more prosperous; may sons and grandsons flourish through the generations, their line running long as a living source. In households of profound virtue, later generations will surely include those who rise and prosper. May grace be as broad as the sea, and blessings profound without limit.

We briefly set forth an offering as slight as a little stream, keenly aware that we ourselves are as shallow as a small pool. We ask all those present who carry out the rites to follow with reverence the Divine Incantation of the Stellar Lord of Water Virtue spoken by Taishang (the Daoist honorific for the supreme sacred being), to bow and take refuge, and to offer sincere praise.

With sincere hearts we take refuge and reverently pay homage:

The True Lord of Vast Grace, of the Golden Portal of the Nine Heavens, who Illumines the Dao (the Way) and Attains De (Virtue/Power), Great Immortal of Manifest Numinous Power and Universal Succor, of Qingwei and Dongxuan (Cavern of Mystery), of Penetrating Emptiness and Wondrous Response, Kind and Beneficent, Protector of the State and Shelter of the People.

With sincere hearts we take refuge and reverently pay homage.

The Perfected Lord of Vast Grace of the Jade Palace of the Nine Heavens, Superior Immortal who proclaims transformation and upholds the teaching, who manifests the numinous and broadly brings deliverance, of lofty brilliance and expansive stillness, of profound clarity and wondrous response, of humane kindness, who assists the state and protects the people—an honorific title of a revered Daoist deity.

When the incantation is recited, one forms the two hand-seals of Si and Shen and draws in the corresponding breath, visualizing the Perfected Lord of the Palace of Mysterious Numinous Great Virtue as present before one’s eyes.

How wondrous! The Fulu (talismans and registers) gather the Qi (vital energy) of the five directions, and amid the coiled topknot the True Gate appears. Loftily it manifests at the station of Chou, and the Cavern-Numinous Lord of Ren and Gui is present there as well. Radiance disperses and condenses into a pure, bright hue; the spirits, responding to the summons, arrive within concentrated visualization. The immortals lift their voices in song, as if about to dance and pace the Dao (the Way). After a long while, the Perfected Lord descends from the celestial realm. May the light of this lamp be dedicated to the Perfected Lord.

Scattering flowers—the segment of the rite in which flowers are scattered.

The Celestial Worthy Whose Dragon Virtue Universally Illumines—an honorific title of a revered deity.

The ritual assembly, with sincere hearts, takes refuge:

The Cavern-Numinous Lord of Ren and Gui of the Nine Heavens. Radiance disperses and condenses into a pure, bright hue; the spirits, responding to the summons, arrive within concentrated visualization. The immortals lift their voices in song, as if about to dance and pace the Dao. After a long while, the Perfected Lord descends from the celestial realm. May the light of this lamp be dedicated to the Perfected Lord.

Scattering flowers.

The Celestial Worthy Whose Dragon Virtue Universally Illumines.

The ritual assembly, with sincere hearts, takes refuge:

The Great Immortal and Perfected Lord of Vast Grace of the Golden Palace of the Nine Heavens, who illumines the Dao and attains De (Virtue/Power), who manifests the numinous and universally brings deliverance, of pure subtlety and Dongxuan (Cavern Mystery), of penetrating emptiness and wondrous resonance, of compassionate kindness, who protects the state and shelters the people; the Superior Immortal and Perfected Lord of Vast Grace of the Jade Palace of the Nine Heavens, who proclaims transformation and upholds the teaching, who manifests the numinous and broadly brings deliverance, of lofty brilliance and expansive stillness, of profound clarity and wondrous response, of humane kindness, who assists the state and protects the people; together with the immortals and numinous officials—Daoist sacred functionaries—of Lingji Palace.

Carefully set in place the divine lamps of the Seven Governors. The Seven Governors are the sun, the moon, and the five stars of Metal, Wood, Water, Fire, and Earth, the Five Phases; above the lamp positions is arrayed the emblem of the central Garrison Star of the De of Earth, that is, Saturn.

Respectfully speaking, when the ancients established the she altar to sacrifice to the soil, they were following the principle of the great earth; the De (Virtue/Power) embodied by the deities likewise accords with the Dao (the Way) of Heaven. Auspicious writing that appeared upon stone secretly protected the house of Tang; clods of earth in the wild that displayed fortunate omens—the deities once also aided the house of Jin. If the state of Qin could obtain the land of Shu, then the strange signs that appeared in the Baogu Valley would be nothing extraordinary; since the Liu clan had already swallowed up the Huan clan, could the dream of the Xianbei have been mere chance?

By this matter the filial son Zong buried his father and brought to light merit accomplished in secret; by this matter the Iron Wheel King bestowed the Buddhist teaching and brought cause and effect to fulfillment. The deity Hongshen once aided the house of Jin; after Qin obtained the land of Shu, the strange signs that appeared in the Baogu Valley were nothing extraordinary. After the Liu clan swallowed up the Huan clan, could the dream of the Xianbei have been mere chance? By this matter the filial son Zong buried his father and brought to light merit accomplished in secret; by this matter the Iron Wheel King bestowed the Buddhist teaching and brought cause and effect to fulfillment.

The boat of Hong Gui may be borrowed to lend assistance; the virtuous governance of Lujiang has been handed down through ten thousand ages. The precious sword of Lei Huan may add luster to this; the sacred traces of Huayin seem, after a thousand years, still present before the eyes. There were those who mixed sand into wine and transmitted to Lord Gao a method for curing illness; there were also those who took dust and earth, formed them into pills, and obtained the prescription by which Immortal Ge restored the living.

The deeds of Huang Shangde made plain the mighty power of the spirits. One thinks of all living beings struggling hard to survive: some are like ants in a burrow, seeking only to cling to life; some are like insects on a wall, content to hold out in hardship. When evil deeds are many and good deeds few, how can one not fear that merit falls short? People make clear the past and infer the future, yet they cannot avoid depending on the myriad things in order to live.

Considered with care: though dung and soil seem useless, can mud and mire truly be cast aside? From this day forward one ought to advance along the correct Dao; how dare one fail to establish reverence and treat the deities with respect? We respectfully pray that Huayue (Mount Hua) gather numinous and refined Qi (vital energy), so that scholars are innately intelligent and clear-minded; that a worth like gold ever remain, so that merchants prosper and goods circulate; that skill advance, so that artisans receive their reward according to their ability; that the Qi of the earth moisten and farming flourish, so that farmers are diligent in cultivation.

We strike the ranked bells and sound the stone chimes, briefly setting forth the rite of drumming and music; we pour water and offer flowers, yet are ashamed that we have no precious sacrificial gifts to present. We respectfully invite the ritual assembly here present, in reverent accord with the divine incantation of the Stellar Lord of Earthly De (Tude Xingjun) spoken by the Most High (Taishang), to bow the head, take refuge, and offer devout praise.

With sincere hearts we take refuge, and with reverence we bow in worship.

Hongen Zhenjun, Great Immortal of the Golden Portal of the Nine Heavens, who illuminates the Dao (the Way) and attains De (Virtue/Power), manifests numinous power and universally saves, pure and subtle in Dongxuan (one of the Three Caverns), penetrates emptiness with wondrous response, and in compassion and kindness protects the state and shelters the people (a title of a revered Daoist deity, meaning the True Lord of Vast Grace who dwells at the Golden Portal of the Nine Heavens, manifests the Dao and De, and protects the state and its people).

With sincere hearts we take refuge and bow in reverent worship.

Hongen Zhenjun, Upper Immortal of the Jade Portal of the Nine Heavens, who proclaims transformation and upholds the teaching, manifests numinous power and broadly saves, lofty in brilliance and vast in stillness, penetrating and profound, wondrously responsive, benevolent and kind, assisting the state and protecting the people (another honorific title of Hongen Zhenjun).

When the incantation is recited, the fingers pinch the positions of Zi and Chou (finger positions in Daoist hand seals), gathering the Qi (vital energy) of Zi and Chou, while one visualizes the Palace of the Primordial Qi of the Yellow Center (the sacred abode symbolizing the central primordial energy), as though the True Lord were present before one’s eyes.

In the lofty sky, the Qi of Wu and Ji coalesces into talismanic forms; vapors rise from the depths of the earth and reach the highest heavens. Among the Five Phases (Wood, Fire, Earth, Metal, Water), the hidden luminaries are held in reverence; across the Nine Provinces, light likewise appears. Gan De and Shi Shen calculated where the stars linger and move, and where they lie hidden and concealed; Tao Hongjing and Wu Xian computed celestial phenomena subtle and hard to discern. The Upper Immortal sends down grace like rain and dew that nourish all things; the assembly prostrates in worship and offers praise to the deity. With one voice they pray: may the merit of this lamplight be transferred to the True Lord.

Scattering of flowers.

Celestial Worthy of Blazing Numinous Light (a title in praise of the Celestial Worthy of spiritual brilliance).

The Jing (scriptures) and the incantations are chanted.

The merit of the lamps kindled up to this point is now complete. It is said that by observing celestial phenomena one may infer the affairs of the human world. Practitioners pray: may the merit of this lamplight be transferred to the True Lord.

Scattering of flowers.

Celestial Worthy of Blazing Numinous Light.

The scriptures and the incantations are chanted.

The merit of the lamps kindled up to this point is now complete. It is said that by observing celestial phenomena one may infer the affairs of the human world, and that when human affairs are ordered so as to correspond with those celestial signs, good fortune and smooth success follow. One must draw on the divine lamps for illumination, and also rely on the Keyi (liturgy) and its canons to proclaim this. The merit is now transferred to the True Lord, and we reverently pray that the deity send down blessings and protection. From this day forward, may the True Lord’s numinous responses grow ever more manifest.

We reverently pray: may the stars gather in the Kui mansion (the name of a lunar lodge), so that an age of flourishing civilization and good governance may appear once more; may radiance be stored within starry patterns like jade discs, so that the simple ways of antiquity may be restored. Above, this accords with the will of Heaven; below, it answers the hopes of the people.

We further pray that, after the lamps are lit, the five planets move in due order and the sun and moon shine still more brightly; that cold and heat change without missing their seasons, so that all the people may enjoy benevolence and long life; and that rain and fair weather come in due measure, bringing a rich harvest of the hundred grains. May every living being be nourished and transformed. We respectfully invite the ritual assembly here present to join in accomplishing this good affinity, and to recite in unison:

Celestial Worthies of the Three Pure Ones (Sanqing) and the Three Realms, Celestial Worthy of the Nine Heavens Who Bestows Felicity, Celestial Worthies of the Numinous Treasure of the Ten Directions. The merit is inconceivable.