--- title: "上清十一大曜燈儀 – English Interpretation | Daozang" url: "https://daozang.app/en/text/KR5a0199/" canonical: "https://daozang.app/en/text/KR5a0199/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《上清十一大曜燈儀》 Dongzhen 洞真部 · 1 volumes · 2,544 characters ## Vol. 1 四燈儀同卷爲二 上淸十一大曜燈儀 南斗延壽燈儀 北斗七元星燈儀 北斗本命延壽燈儀上清十一大曜燈儀 法事如式具位某誠惶誠恐稽首頓首再拜焚香上奏三淸上聖十極髙眞中天星主紫微大帝日宫月府星君五星四矅星君南斗六司星君北斗九皇星君周天二十八宿星君本命元辰星君三官大帝四府眞君五師三省眞君三界四府無執聖衆恭望聖慈洞回昭鑒臣聞一昱乎晝一昱乎夜三光遞照於無窮或降之祥或降之殃萬彚咸歸於有制斡分王啓閉而成歳司水旱饑穰以戒時丹桂白榆雖有雲霄之隔貫珠合璧曾無杪忽之差是故璇璣玉衡則創乎堯舜之朝銅儀木器則備乎漢唐之世惟曜靈夜光之大德有五色重輪以儲休惟陽縈天佐之威嚴有循軌徙舍以表異𨇠次斯顯分野允符壇坎奠禮神之方旂常標著明之象所以横目宜觀於經緯反身自省於行藏循還十有二宫列布十有一曜孰謂道分逺邇了不相關其如德召吉凶動無弗應矧窮通盛衰之匪忒皆嬴縮逆順之是繇旣咸頼於生成曷敢忘於奉事今醮主某夙趍靖館丕闡仙科仰覬靈游撫塵凡而來下恭陳淨供昭悃愊以居歆稽首歸依虔誠讃詠 臣衆等志心皈命日宫太陽帝君日宫神 仙諸靈官 **Interpretation** This passage records a section from the Daoist scripture *Shangqing Eleven Great Luminaries Lamp Liturgy*, primarily describing a ritual ceremony for worshiping stellar deities. Here’s a plain-language explanation: The text is divided into several parts, listing the names of various lamp liturgies dedicated to different stellar lords, such as the Southern Dipper Longevity Lamp Liturgy and the Northern Dipper Seven Primordial Stars Lamp Liturgy. These lamp rituals are ceremonies used to venerate specific celestial deities. At the start of the ritual, the presiding Daoist priest reverently burns incense and submits a memorial to numerous divine beings, including: - The Three Pure Ones (Sanqing, the highest deities in Daoism) - The Great Emperor of Purple Tenuity (ruler of the central heavens) - The stellar lords of the Solar Palace and Lunar Mansion - The stellar lords of the Five Planets and Four Luminaries - The six stellar officials of the Southern Dipper - The nine imperial stellar lords of the Northern Dipper - The twenty-eight lunar mansions - The stellar lord of one’s natal destiny (deity governing personal fate) - The three officials (Heavenly, Earthly, and Water Officials) - And various other divine beings at different levels The text explains that the movements of the sun, moon, and stars influence the fortunes and misfortunes of the human world. Though these celestial bodies may seem distant, they are deeply interconnected with earthly affairs. They govern seasonal changes, floods and droughts, and even the fluctuations in individual destinies. Thus, people should worship them with sincere devotion. This ceremony is being conducted to invite the deities to descend to the mortal realm, partake of the offerings, and bestow blessings upon the devotees. The Daoist priests wholeheartedly take refuge in and praise the Solar Palace’s Emperor of the Sun and his retinue of divine officials. This passage reflects the Daoist concept of "cosmic resonance between heaven and humanity," which holds that through specific rituals, one can communicate with stellar deities and receive their protection. Lamp liturgies are a common form of Daoist worship, using lighted lamps to symbolize illumination and piety. 臣聞大明爲衆陽之宗久照啓羣目之用推原氣象内抱烏而外駕龍判立晨昏出摶桑而入細柳萬里同晷五色開祥永惟聖神尚毎嚴於兄事嗟爾士庶宜若奉於君臨今醮官某肅啓誠心輒敢陳乎菲薦虔宣蕊笈庶上徹於叢霄稽首皈依虔誠讃詠東望榑桑宫稽首朝鬱儀太陽洞明景寥寥何所思令我拜金色候天望英姿黃華將玉女臨軒降此時 臣衆等志心皈命月宫太隂皇君月宫神 仙諸靈官臣聞圓魄麗天清光遡日或白或黑常觀縱轡於金樞乍缺乍盈詎假修輪於玉斧素娥縹緲而深隱宫殿丹桂婆娑而兼覆兔蟾氣本隂精允著明威之義象侔后德咸依委照之功今醮主某載肅蘭場仰瞻霄堮爰選正一之侶恭揚隱祕之章稽首歸依虔誠讃詠仰望顧八表惟月孕隂精中有太素皇夫人駕緑軿耀華光二極混明照三清慇懃求至道五色下來迎 臣衆等志心皈命東方木徳歳星重華星 君諸靈官臣聞永惟木德咸仰歳星序四時而發春陳五事而爲貌進退如度則姦邪息赤黄而沉則年穀豐所臨國昌迺能安乎四境同色兵偃兹實首於五行果玩蟠桃獸蹲剛鬣今醮士某瞻虎帶之象惟罄肅恭詠金繩之章庶祈昭格稽首歸依虔誠讃詠歳星乘木德展轉耀東郷凌天滋潤澤 **Interpretation** I have heard that the sun is the sovereign of all yang energies, its eternal radiance awakening the eyes of all beings. Within it resides the primordial Yuanqi (Original Qi), outwardly manifesting as a dragon-drawn chariot, demarcating day and night. Rising from the Fusang Tree in the east and setting beyond the Delicate Willow in the west, its light blesses all under heaven equally, radiating auspicious hues of five colors. We eternally revere this divine presence with the devotion owed to an elder. Today, the presiding celebrant offers humble sacrifices with utmost sincerity, reciting precious scriptures, praying these intentions may ascend to the highest heavens. We bow in reverence, offering heartfelt praise: Facing the Fusang Palace in the east, we worship the Solar Deity Yuyi (Great Lord of the Solar Star). The sun's penetrating illumination, vast and boundless, compels us to venerate its golden radiance and gaze upon its majestic divine form. Now the Yellow Jade Maiden (solar deity's attendant) descends before the hall. We sincerely take refuge in the Lunar Sovereign of the Moon Palace (Moon Goddess) and all celestial officials of the lunar court. The moon hangs high in the heavens, its pure light reflecting the sun, waxing and waning as if steering the Golden Pivot (lunar chariot), needing no jade axe to shape its form. The White Lady (Chang'e) appears ethereally within mist-shrouded palaces, while beneath the cinnamon trees the Jade Rabbit and Toad play. The moon embodies yin essence, manifesting solemn dignity; it symbolizes the virtue of empresses, radiating gentle luminosity. Today the celebrant purifies the ritual space, gazes heavenward, and selects Zhengyi (Orthodox Unity) Daoist companions to reverently chant secret scriptures. We prostrate in devotion, offering sincere praise: Gazing toward the eight directions, we behold the moon containing the supreme yin essence. Within it rides the Grand Empress of Lunar Purity (lunar goddess) in her emerald chariot, her radiance illuminating the Three Realms of heaven, earth, and humanity. With earnest hearts seeking the Dao, five-colored auspicious clouds come to welcome us. We wholeheartedly take refuge in the Jupiter Stellar Lord Chonghua of the Wood Virtue in the east and all celestial officials. The Wood Virtue governs spring among the seasons and corresponds to benevolence among the Five Constants. When Jupiter's course is true, wickedness ceases; when it glows reddish-yellow, abundant harvests are foretold. Nations under its radiance prosper, and the four quarters find peace. Ranking first among the Five Phases, it presides over the peaches of immortality, mounted upon a blue-green fierce beast. Today the celebrant visualizes Jupiter's divine form and respectfully recites golden-corded precious texts (Daoist scriptures), seeking spiritual resonance. We bow in devotion, offering reverent praise: Jupiter upholds the Wood Virtue, its luminous course traversing the eastern firmament. It nourishes the growth of all beings, showering sweet rain upon the world. 正色晃明皇尋華歌浩𣻌擲水詠芝房經時頻禱祝獲福自然長 臣衆等志心皈命南方火德熒惑執法星 君諸靈官臣聞位居執法之嚴名記熒惑之重入太微而受制參炎帝以乘離稽考六卿主司空而兼司馬賛襄萬務内理政而外理兵森劒㦸之兼持儼孤矢之在御馬逾電逝旒逐風飛今醮士某敭三洞之眞文曽無少懈仰九天之隱耀敢有弗恭稽首歸依虔誠讃詠芒角森龍鳯威光叱十方丹罡耀午夜朱火焰三邊晶明符正氣劒㦸煥兵權攙搶應滅迹孛彗敢當先 臣衆等志心皈命西方金德太白天皓星 君諸靈官臣聞測金衡而瞻太白主大臣而號上公在義無虧於言罔失儲祥降福國因臨照以寖昌禁暴夷凶師必法象而後吉常御四弦之樂旁觀五德之禽專浩氣之淸英儼眞容之光麗今醮士某馳誠霄漢注想虚無敢披要妙之文仰格清明之鑒稽首歸依虔誠讃詠太白凌清漢騰霜耀素英亭亭浮瑞彩皎皎盛長庚鋒髙能禦冦色潤每降兵推窮符曆數合道與長生 臣衆等志心皈命北方水德辰星伺晨星 君諸靈官臣聞徽稱曰辰盛德爲智小則驗夫刑法大則考諸隂陽逺主蠻夷毎占象於天街之北近侔輔相宜賛元於嵓廟之中序屬嚴凝氣明殺伐立木猴而捧硯執素卷以抽毫今醮 **Interpretation** This scriptural passage is a ritual laudation from the Daoist “Shangqing Eleven Great Luminaries Lamp Ritual,” used in ceremonies honoring the Five Planet Lords—the deities of the five planets corresponding to Metal, Wood, Water, Fire, and Earth. The following is a plain-language interpretation. In the section on the Southern Fire De (Virtue/Power) Yinghuo Star Lord (Mars), the text describes the martial majesty of Mars: it occupies the important office of a law-enforcing star official and governs military affairs and punishments. When it enters the Ziwei Enclosure, it is subject to the Celestial Emperor and, together with the Flame Emperor, oversees fire administration. It both manages the affairs of the court’s six ministries and commands military forces, holding swords and halberds with unmatched awe. Now cultivators devoutly recite Daoist scriptures and pray to this Star Lord: may Mars’s cinnabar-red radiance shine in all directions, may its swords and halberds display martial might, and may it sweep away disaster stars and malevolent spirits. In the section on the Western Metal De (Virtue/Power) Taibai Star Lord (Venus), the text praises the merits and virtues of Venus: Venus symbolizes justice and is called the “High Duke” star. It can bring auspicious omens and blessings, making the state prosperous; it can also halt violence and guide armies to victory. Venus is pure and bright as if heavenly music were being played, and it manifests auspicious birds embodying the Five Virtues. Cultivators pray to this Star Lord, who holds white scrolls and governs the calendar: may Venus’s frost-white radiance shine forth and bring longevity, health, and peace. The section on the Northern Water De (Virtue/Power) Chenxing, the Dawn-Awaiting Star Lord (Mercury), explains Mercury’s functions: Mercury symbolizes wisdom; on a small scale it can foreknow penal laws and decrees, and on a great scale it can observe the changes of Yin-Yang. At a distance it can predict disturbances on the frontiers, and close at hand it can assist in governing the court. In the severe cold season it manifests an austere, destructive Qi (vital energy); it often appears in the form of a wooden monkey holding an inkstone and a white scroll, recording the good and evil of the human world. (Note: In the original, “Zhaijiao priest” refers to a Daoist priest conducting a Zhaijiao (purification ritual); the “True Texts of the Three Caverns” refers to the scriptures of Daoism’s three major scriptural traditions, Shangqing, Lingbao, and Dongshen; and the “hidden radiance of the Nine Heavens” refers to the concealed sacred radiance of the celestial realm.) 士某遥跂珠躔想飈輪之馳鶩肆陳玉冊宣雲籕之幽微稽首歸依虔誠讃詠妙哉符五炁髣髴見眞門嵯峨當丑位壬癸洞靈君分輝凝皎潔肹蠁赴思存仙歌將舞蹈良久下金天 臣衆等志心皈命中央土德地候鎭星眞 君諸靈官臣聞位正中央時當長夏仁義禮智主乎信斯有望於成功視聽言貌正于心乃不入於他道茂著黃帝之德是爲天子之星帶劒伏牛杖錫持印所居關柝能降吉祥今醮士某敷敭碧篆之文逺飄雲路祈望翠㽔之仗俯降塵寰稽首歸依虔誠讃詠髙穹符戊巳藏陸起重霄五行尊暗曜九土見光朝甘石推留伏陶巫算沉寥上仙垂雨露伏地禮空遥 臣衆等志心皈命交初建星羅㬋隱曜星 君諸靈官臣聞允惟神首之星爰播聿斯之詠號貴權而操勢循黒道以韜光冠晨宿之威稜亦莫余而敢侮掌日月之薄蝕其誰曰而不然身御飛龍手持寳劒常占測乎晦朔庶消弭乎災殃今醮士某恪奉威容輒敢陳乎菲薦虔宣隱韻庶上徹於聦聞稽首歸依虔誠讃詠神首循黒道冥冥超至靈暗明期朔望陽德晦隂精髙鎭黄旛闕矛㦸耀霜鈴志心俟多福稽首誦眞經 臣衆等志心皈命交終神尾墜星計都星 君諸靈官臣聞推交終於玉曆想隱曜於珠𨇠愛罔克威瞋目而仗三尺武且有力乘能而立九垓 **Interpretation** This passage describes a Daoist lamp ritual (a form of Keyi liturgy involving lamp lighting to seek divine protection), portraying devotees making supplications to stellar deities including the Virtuous Lord Zhenxing of Earthly Virtue (Tu De Zhenxing Jun), Lord Rahu (Luo Hou Xingjun), and Lord Ketu (Ji Du Xingjun). The first section depicts devotees reverently worshiping the True Lord of Central Earthly Virtue Zhenxing (a stellar deity governing the earth in Daoist belief): - Gazing at the starry sky, devotees visualize the stellar deity swiftly descending upon a wind-wheeled chariot - With utmost reverence, they unroll the jade registers (Daoist scriptures) and recite mystical cloud-script (sacred Daoist writing) - They praise the stellar lord's majestic manifestation in the Chou position (northeast direction), whose radiant purity responds to their sincere devotion - The text references the deity's embodiment of the Yellow Emperor's Virtue (De), identifying it as the sovereign star that bestows auspiciousness - Through jade-green talismans (Bi zhuan) and cloud-paths (celestial routes), devotees seek the stellar lord's descent to the mortal realm The second section shifts to worship of Lord Rahu (the eclipse-controlling stellar deity): - Describing Rahu's movement along the lunar nodes (Black Path), governing the waxing and waning of sun and moon - The stellar lord wields a sword capable of dispelling calamities - Devotees prepare ritual offerings with reverence, chanting scriptures to seek protection The third section venerates Lord Ketu (the complementary obscure star to Rahu): - Portraying Ketu's mysterious appearances in the celestial vault, radiating formidable power - Devotees hope to obtain blessings through earnest recitation of true scriptures The recurrent phrase "prostrate in devotion, praise with utmost sincerity" underscores the profound reverence toward these stellar deities. This content reflects Daoism's emphasis on astral veneration, employing specific rituals to communicate with stellar gods for dispelling misfortunes and obtaining blessings. 允惟神首神尾之權共掌修德修刑之變怒摧山嶽怪出龍蛇思能動之在誠必轉禍以爲福今醮士某啓雲鳯之韞祗詠靈文祈景霄之輪下臨法席稽首歸依虔誠讃詠處暗表隂德豹尾鎭星宫怒指摧山嶽權凶暝太空龍蛇生怪狀變異忽昏蒙主人長壽樂禳應在恪恭 臣衆等志心皈命天一紫炁道曜星君諸 靈官臣聞惟天一之道星禀木德之餘氣冠聳琱玉仰瞻穆穆之容服曳飛霞遥想鏘鏘之珮悠然沖淡卓爾孤髙燕居申申主張多遂於閑適吉祥止止臨難自脫於迍危今醮士某祗薦馨香俯殫懇欵肆披宣於蕊笈庶上徹於叢霄稽首歸依虔誠讃詠授制宗元帝含精耀紫微隂陽乘運極幽顯閟靈機玉輿登廣漢金鈴歩斗飛四宿循周度九土尊天威 臣衆等志心皈命太一月孛彗星星君諸 靈官臣聞切原太一之星蓋禀夜光之炁雖歷黒道而可測然居隂曜而不盈儼冠服之飾躬待將趍昕朝之著凛鈇鉞之在手又若擁大將之權或凌犯以興災唯特達而降福是宜禳謝曷罄肅恭今醮士某薦獻甚微精誠斯罄將仰祈乎飈馭乃恭誦於靈章稽首歸依虔誠讃詠太隂光玉緯精𩲸育羣生青桂黄華輔鬱羅保素靈毛頭分怪狀彗尾或潜經舍次流災福齋修洞杳冥 諷經向上清 **Interpretation** This scripture is part of the Daoist “Shangqing (Highest Clarity) Eleven Great Luminaries Lamp Ritual” and mainly describes the process of praying to stellar lords (xingjun) for blessings and averting disasters through a lamp ritual, a type of Daoist ceremony. The first section concerns prayers to the “Tianyi Ziqi Daoyao Star Lord,” a stellar deity governing blessings and merit. The text says that this star lord controls the transformations of fortune and misfortune; he can both bring disaster by toppling mountains and overturning peaks, and turn misfortune into blessing. The Daoist priests (jiaoshi) participating in the ritual respectfully recite the scripture, light incense, and pray devoutly. The star lord resides in the Ziwei Star Palace, regarded in Daoism as the dwelling of the celestial emperor, and governs the transformations of Yin-Yang. Through the ritual, they pray for the chief patron’s longevity, health, and peace. The second section turns to the “Taiyi Yuebei Huixing Star Lord,” a stellar deity associated with calamity and change. Although this star lord governs dark forces, he can also bring blessings. The text describes him holding weapons, majestic like a great general. In the ritual, the Daoist priests offer meager offerings and recite scriptures, hoping that through devout ceremony they may dissolve disasters that might descend. The final section mentions that the Taiyin Star, the moon deity, nourishes all things, but the appearance of a comet may portend calamity. Through fasting, purification, and cultivation—a Daoist practice of purifying body and mind—one can penetrate the profound mysteries of heaven and earth and dissolve disasters. Throughout the ritual, by lighting lamps and candles, reciting scriptures, and making offerings, participants express devotion to the various stellar lords and pray for the elimination of disasters and deliverance from adversity, turning misfortune into blessing. The repeatedly appearing phrase “bow the head and take refuge, devoutly praise and chant” embodies the extremely reverent attitude found in Daoist ritual. 十一大曜燈儀(終) --- 原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。 Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0. HTML version: https://daozang.app/en/text/KR5a0199/