---
title: "洪恩靈濟真君七政星燈儀 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5b0159/"
canonical: "https://daozang.app/en/text/KR5b0159/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《洪恩靈濟真君七政星燈儀》

Dongxuan 洞玄部 · 1 volumes · 5,076 characters

## Vol. 1

洪恩靈濟眞君七政星燈儀

法事如式大道昭昭不言善應小心翼翼有禱必通恭炷眞香䖍誠供養九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君靈濟宫中神仙諸靈官普同供養恭聞龍漢開圖而玄元始之炁分鼇極初化而天地人之位定夫人也大道難遇中土難生況抱以陽負以隂四肢旣正必貴其形保其命萬氣長存惟恐老死病苦之爲憂各以長大羙好而自恱人有所欲天無私親何賜也富而憲也貧何彭之壽而顔之夭母誘之數盍求諸身爾時靈濟眞君遊宴玉清聖境熈帝之載則天之明作大因縁爲衆演說五辰我撫或盈或縮之不常兩曜我經一暑一寒之有序順之則爲吉隆之喜逆之則爲凶危之憂惟至誠可以感神故積善必有餘慶旣沐照臨之下敢忘昭謝之私今辰謹有奉道(某)恭啓靈壇具陳菲供依元陽之玉曆行香誦經按靈寳之金科修齋奉戒發明章典然㸃神燈仰觀經緯之文遐想璣衡之象蘭炷𤑔火見其盛未見其微鐵盆盛膏見其増未見其减上照三十二天光明廓落下使百千萬人瞻仰皈依衆善自光中生衆惡自光中滅一作禮而再作禮精意感孚初上香至

**Interpretation**

This scripture describes the ritual content of the Daoist "Seven Luminaries Star-Lamp Ceremony of the True Lords of Vast Grace and Numinous Aid." It primarily consists of the following components:

At the outset, the ceremony requires reverent offerings of incense to pay homage to the True Lord of Vast Grace in the Golden Palace of the Nine Heavens (the highest Daoist celestial realm) and the True Lord of Vast Grace in the Jade Palace of the Nine Heavens. These two True Lords possess divine powers to "protect the nation and shelter the people" and "assist the state and bless the people," respectively. Simultaneously, offerings are made to all the deities and spirit-officials within the Palace of Numinous Aid.

The scripture expounds on the principles of human existence: obtaining a human body is rare, and being born in the Central Land (referring to China as a region conducive to Daoist cultivation) is even rarer. In life, people inevitably worry about aging, illness, and death while pursuing wealth, honor, and longevity. Yet Heaven treats all equally—fortune, misfortune, longevity, and premature death are never accidental.

In the Sacred Realm of Jade Purity (one of the Three Pure Realms in Daoism), the True Lords of Numinous Aid reveal to sentient beings that the movements of the sun, moon, and stars follow discernible patterns. Aligning with the Dao brings auspiciousness, while opposing it invites peril. Only utmost sincerity can move the divine, and accumulating virtue through good deeds will surely bring lasting blessings.

Now, the devotee (so-and-so) has devoutly prepared an altar for offerings, following the regulations of the Primordial Yang Jade Calendar (Daoist liturgical calendar) and the Numinous Treasure Golden Code (Daoist scriptures). The ceremony includes chanting scriptures, observing purification fasts, and upholding precepts. Special emphasis is placed on lighting divine lamps, through which the flickering of the flames reveals the movements of celestial phenomena. The brightness and dimness of the lamp flames symbolize the waxing and waning of the Heavenly Dao—illuminating upwards to the Thirty-Two Heavens (layers of the Daoist celestial realm) and blessing downwards the multitudes of living beings. Wholesome thoughts flourish in the light, while unwholesome thoughts dissolve within it.

Throughout the ceremony, repeated prostrations and incense offerings are performed to resonate with the divine through utmost sincerity. The entire ritual embodies the Daoist practice of using star-lamp ceremonies to pray for blessings, avert calamities, and commune with the celestial realms.

三上香玉音嘹亮仰惟洞鑒俯陽恩光更冀三界齊臨萬神恭諾凶星退舍在四時則無害無災吉曜臨軒鍚五福以曰富曰壽稽首皈依至眞妙道德光常曜天尊(臣)法衆等志心皈命九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君靈濟宫中神仙諸靈官謹然璣衡七政神燈上布日曜太陽之象恭聞道在太極之始莫見乎隱莫顯乎微日者衆陽所宗無願不成無幽不察莫測其妙所存者神赫赫厥靈人可畏之如趙盾明明在上民皆仰之若周公輝光其德盛矣乎㓗白其節皎如也烏輪肅備朝覲鬱儀之宫羲駕莊嚴燕享洞陽之殿放出毫光萬丈普照世界三千入吾門也無蔀屋之疑遵吾道也滅索塗之病伏念一切衆生塵埃汨没徒窮逐影之勞電露虚華惟有過隙之歎自今及照與道常明伏願中爲市者獲行商坐費之財出而作之安耕田鑿井之業藝之巧者以圭測影工之勤者繼晷焚膏爲儒者賦誇五色文章入仕者名號八磚學士桑榆殘照爭同松栢以長青螢燐増輝願與昆蟲而被澤少竭葵傾之敬願垂藻鑑之光請法衆等敬依太上所說太陽帝君神呪稽首皈依䖍誠讃詠志心皈命信禮

**Interpretation**

This passage is the solar deity hymn section from the Daoist ritual text *Hong'en Lingji Zhenjun Qizheng Xingdeng Yi* (Ritual of the Seven Luminaries Lamps for the True Lords of Vast Grace and Numinous Aid). It primarily consists of liturgical invocations to the Solar Emperor for blessings.

The ceremony begins with Daoist priests burning incense and paying homage, invoking deities from the Three Realms to descend while banishing inauspicious stars and welcoming auspicious ones that bring the Five Blessings (longevity, wealth, health, virtue, and peaceful death). They devoutly prostrate before the "Most True and Marvelous Dao-Virtue Radiance Perpetually Shining Celestial Worthy."

The text then extols two Vast Grace True Lords (venerated Daoist deities):

1. The "Great Immortal of Illuminating Dao and Attaining De" from the Golden Palace of the Nine Heavens, who manifests miracles to aid the world, protecting the nation and its people.

2. The "Superior Immortal of Propagating Transformation and Supporting Teachings" from the Jade Palace of the Nine Heavens, whose numinous power extensively benefits all, assisting the state and comforting the populace.

Within the Palace of Numinous Aid, celestial officials light the Seven Luminaries Lamps (ritual lamps symbolizing the sun, moon, and five planets), with special offerings made to the solar lamp. The scripture praises the sun as the sovereign of all yang energies, whose radiant light universally illuminates with unfathomable mystery. It compares the solar deity to historical paragons of virtue like the virtuous minister Zhao Dun and the Duke of Zhou, describing its moral radiance and sublime integrity.

A majestic depiction follows of the sun's celestial procession: its solemn chariot passes through the Palace of Yu Yi (mythical solar abode), casting boundless light that illuminates the entire cosmos. The text states that following the solar Dao can dispel doubt and confusion, lamenting how ordinary people toil over illusory pursuits while life flashes by like lightning.

Final blessings are invoked for:

- Merchants to obtain wealth
- Farmers to live in peace
- Artisans to perfect their crafts
- Scholars to compose elegant writings
- Officials to enjoy smooth careers
- The elderly to flourish like evergreen pines
- All vulnerable creatures to receive grace

With sunflower-like devotion turning toward the sun, the priests recite the Solar Emperor's divine incantations and offer renewed homage. The entire passage embodies Daoist solar veneration and the religious practice of seeking illumination, wisdom, and blessings through stellar lamp rituals.

九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君志心皈命信禮九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君

呪捻午文吸午氣遥想洞陽鬱儀宫眞君

如在東望扶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皇華將玉女臨軒降此時(和)願此燈光回向眞君

散花大明圓極天尊(臣)法衆等志心皈命九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠鋪國佑民洪恩眞君靈濟宫中神仙諸靈官謹然璣衡七政神燈上布月曜太隂之象恭聞祖氣在太空之中無色無緒月𩲸泛十華之彩有性有情經於箕而起風離於畢而作雨天之工也神而明之歩蟾宫八萬三千門清光可挹眺鶴臺一千五百載聖迹猶存劉越石之却虜圍果遂登樓之興曹孟德之成覇業何妨鼓瑟而歌或淪精而授漢之符或委照而應吳之瑞其名清亮厥績彰明伏念一切衆生穴影偷光塵籠養晦將長護短豈無玷缺之愆文過飾非未免朦朧之罪謹當昭謝幸覩光明伏願鴻集澤中安有烏飛之恐雞鳴境内永無牛喘之憂搗兎藥者可

**Interpretation**

This passage comes from the worship rite in the Daoist *Ritual of the Seven Luminaries and Star Lamps for the True Lords of Vast Grace and Aid*. It describes the devout worship of and petitions to two True Lords of Vast Grace.

The first to be worshipped is the “True Lord of Vast Grace, the Great Immortal Who Reveals the Numinous, Makes the Way Clear, and Attains De; Whose Manifestation Aids All, Whose Clarity Is Subtle and Mysterious, Whose Response Is Wondrous, and Whose Compassionate Grace Protects the State and Shelters the People,” of the Golden Tower in the Nine Heavens, the Daoist realm of the highest immortals. The second is the “True Lord of Vast Grace, the Exalted Immortal Who Proclaims Transformation and Supports the Teaching; Whose Numinous Radiance Aids All, Whose Lofty Clarity Is Broad and Still, Whose Profound Tranquility Is Wondrously Responsive, and Whose Benevolent Grace Assists the State and Blesses the People,” of the Jade Tower in the Nine Heavens.

During the rite, worshippers form the hand seal for the earthly branch Wu, drawing in the Yang Qi of the Wu hour. They envision the Dongyang Yuyi Palace, where the sun deity resides, and imagine the True Lord standing before them. They then bow toward the Fusang Palace in the east, where the sun rises, and pray for light to descend.

Next comes the lamp rite. A “Seven Luminaries Divine Lamp,” symbolizing the moon and representing the divine lords of the seven celestial bodies, is lit. The scripture describes the moon as numinous, capable of stirring wind and rain and governing changes in the heavens. It recounts instances of the moon’s miraculous power in history, including its aid to Liu Yue-shi in driving back an enemy and its role in Cao Cao’s rise to power.

Finally, blessings are sought for all beings. The prayer asks that people wash away their sins in the moonlight; “stealing light from the hollow shadows” refers to using moonlight for self-examination. It asks for peace in the state and well-being among the people, and for disasters to be dispelled: “the fear of the crow’s flight” refers to calamity, while “the worry of the ox’s panting” is a metaphor for hardship among the people. “The one who pounds the rabbit’s medicine” refers to the Jade Rabbit pounding medicine in the moon palace, symbolizing immortality.

Through worship of the divine lords of the sun, moon, and stars and the lighting of sacred lamps, the passage expresses reverence for the powers of light and prayers for the prosperity of the state and the welfare of its people.

以長生採蚌珠者可以獲冨入仕者早中嫦娥之選定婚者果符老人之言瑶光現而孕産佳兒玉斧修而工精藝巧拱俟纎阿而按晷自慚太白之舉杯請法衆等謹依太上所說太隂皇君神呪稽首皈依䖍誠讃詠志心皈依信禮九天金闕明道逹德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君志心皈依信禮九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君

冗捻未文吸未氣想洞隂結璘之宫眞君

如在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般勤求至道五色下來迎(和)願此燈光回向眞君

散花圓鑒洞照天尊(臣)法衆等志心皈命九天金闕明道逹德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君靈濟宫中神仙諸靈宫謹然璣衡七政神燈上布東方木德歳星之象恭聞道心惟一昏昏嘿嘿以難名木神則仁化化生生之爲妙在時爲春而春風長養於德爲元而元氣胚胎均蒙扶植之功猶頼剸裁之力髙山仰止易地皆然謝石得之▲顯八公之靈周公得之以釋金縢之謗調梅用說則夢求諸野採桑得尹則神降於莘功卓

**Interpretation**

This scripture describes the Daoist "Seven Luminaries Star Lamp Ritual" (Qizheng Xingdeng Yi), primarily venerating two Benevolent Lords (Hong'en Zhenjun)—the Golden Tower Lord of the Nine Heavens (Jiutian Jinqu Zhenjun) and the Jade Tower Lord of the Nine Heavens (Jiutian Yuqu Zhenjun)—while seeking the stars' divine protection. Here's a plain explanation:

The ritual mentions that:

Those seeking longevity may obtain rare treasures, aspirants to official rank can swiftly achieve success, marriages will be blessed with harmony, expectant mothers will bear exceptional children, and artisans will refine their craftsmanship. These are the blessings devotees hope to receive through the ceremony.

Participants must devoutly recite the divine incantation of the Lunar Sovereign (Taiyin Huangjun, the moon goddess) and pay homage to the two Benevolent Lords. These deities respectively govern "illuminating the Dao and attaining Virtue (De)" and "spreading transformation and supporting teachings," both possessing the divine power to protect the nation and bless the people.

During the ritual, practitioners visualize the lunar palace, imagining the Lunar Empress (Taisu Huang Furen) riding an emerald chariot, her radiant light illuminating heaven and earth. Devotees sincerely pray for the descent of five-colored auspicious clouds.

Following the "flower scattering" ceremony, participants light the Seven Luminaries Divine Lamps (representing the seven stellar deities), first offering to Jupiter (Mu De Suixing), the Wood Phase star of the east. The text praises Jupiter's benevolent virtue that nourishes all beings like spring breeze, citing historical examples of its protection: Xie Shi receiving epiphany from the Eight Lords (Bagong), and the Duke of Zhou (Zhou Gong) being cleared of slander through celestial intervention.

The entire ritual—through lamp lighting, incantation recitation, and visualization—seeks stellar blessings, embodying the Daoist concept of "cosmic resonance between heaven and humanity." The historical allusions mentioned throughout the ceremony serve to demonstrate the proven efficacy of the stellar deities' power.

立於一時名流芳於萬世伏念一切衆生守株安分托蔭過情雖樗櫟之才搥魯無文然𣏌栁其性杯棬可用從繩則正非矩不成伏願能官者棫樸其章聽訟者甘棠其政觀橋梓之道而父慈子孝歌華萼之詩而兄友弟恭生子願爲聖小兒挺挺五枝之桂結交須作忘年友森森千歳之松桃灼其華冝其家冝其室果秋以薦尊爾祖敬爾宗少伸實▲之儀非擬燔柴之典請法衆等敬依太上所說木德星君神呪稽首皈依䖍誠讃詠志心皈依信禮九天金闕明道逹德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君志心皈依信禮九天玉闕宣化扶敎上仙昭靈溥濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君

呪捻寅亥文取寅亥氣想青華青天之宫

眞君如在歳星乗木德展轉耀東郷凌天姿潤澤正色滉明皇㝷花歌浩漾擲水詠芝房經時頻禱禮獲福自然長(和)願此燈光回向眞君

散花妙智圓明天尊(臣)法衆等志心皈命九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君靈濟宫中神仙諸靈官謹然璣衡七政神燈上布南方火德熒惑星之象

**Interpretation**

This passage is from the *Ritual of Seven Luminaries Lamps* in the Daoist scripture *Hong'en Lingji Zhenjun* (True Lords of Vast Grace and Numinous Aid). It describes the ritual process for praying to the Virtuous Lord of Wood (Jupiter, known as Suixing in Chinese astrology):

The ceremony begins by extolling the merits of the Hong'en Zhenjun (True Lords of Vast Grace), praying that officials may be as upright as fine timber in their service, and that families may live in harmony with virtuous descendants. Participants then perform reverent bows while invoking the honorific titles of the two Hong'en Zhenjun: the "Great Immortal of Illuminating the Dao and Attaining Virtue (De)" (of the Golden Palace) and the "Superior Immortal of Spreading Transformation and Upholding Teachings" (of the Jade Palace), both possessing divine power to protect the nation and bless the people.

During the ritual, the Daoist priest forms the *yin-hai* mudra (a specific hand gesture in Daoist practice), visualizes celestial palaces in azure hues, and recites the Jupiter incantation: "The Year Star rides Wood's Virtue (De), its radiance swirling through eastern realms..." to invoke enduring blessings. The assembly chants in unison: "May this lamplight be dedicated to the True Lords," accompanied by the ritual scattering of flowers as offering.

The ceremony concludes with another round of bows to the two Hong'en Zhenjun, followed by the lighting of lamps representing the Fire Virtue Sparkling Deluder (Mars) in the southern direction. Through star deity veneration, mantra recitation, and lamp rituals, the ceremony seeks national prosperity and domestic peace.

Note: The "Seven Luminaries" refer to the sun, moon, and the five planets (Venus, Jupiter, Mercury, Mars, and Saturn). The Star Lamp Ritual (*Xingdeng Yi*) is a key Daoist liturgy (*Keyi*) involving lamp offerings to celestial bodies. "Twisting the yin-hai pattern" refers to a specific mudra technique, while "scattering flowers" represents a common offering method in Daoist ceremonies.

恭䦘火秉南方之德炎帝行權神爲東海之君眞人鍚號玉精鑄魄金液煉形學叅方外之書善似光中之影隨機應化發誓度人挈塗炭之民而置諸袵席之安憫焦熬之俗而轉爲謳歌之樂以勞定國則流烏呈瑞捍難禦灾則回禄反風聲迹熒煌威靈烜赫伏念一切衆生慾心未滅道學不明其徇勢則未免阿佞以趨炎其措謀則豈敢險奸而煽毒揚湯止沸何其愚也収燼之餘不幾晚乎幸曲突徙薪猶有豫防之戒然紅爐㸃雪㑹知解悟之機憂甚如熏誰能執熱曽謂燎原而可撲豈冝與玉以俱焚伏願戢我干戈永絕狼烽之警救民疾苦何勞艾灸之功烹炊者得養其生樵㸑者各安其業惟天鑒于一德故曰誠則明明則誠作善降之百祥俾爾熾而昌昌而熾心香一炷可通於碧落神光三燭載顯於靈壇請法衆等敬依太上所說火德星君神呪稽首皈依䖍誠讃詠志心皈命信禮九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君志心皈命信禮九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君

呪捻卯戍文取卯戍氣想朱陵火煉之宫

眞君如在芒角生龍鳳威光叱十方丹剛耀五夜朱火熖三邊晶明符正氣劒㦸煥兵權▲搶應滅迹孛彗敢當前

**Interpretation**

This passage comes from the *Ritual of the Seven Luminaries Lamps* in the Daoist *Scripture of the True Lords of Vast Grace and Spiritual Aid*. It describes the divine majesty and compassionate deeds of the Fire Virtue Star Lord (Huode Xingjun), the Daoist deity governing fire. Here's a modern interpretation:

The Fire Virtue Star Lord embodies the fiery virtue of the southern direction, manifesting as the incarnation of the Flame Emperor (ancient god of fire) and presiding over the power of fire as the deity of the Eastern Sea. Honored with the title of "Perfected Being" (Zhenren), he attained immortality through Daoist cultivation methods like refining his form with golden elixir (Jinye). This deity masters profound Daoist mysteries, responding to circumstances with the adaptability of light and shadow, and vows to universally deliver all beings.

He rescues suffering people from dire straits, transforming scorching worldly afflictions into joy and harmony. When the nation faces calamity, he manifests auspicious signs; confronting disasters, he turns destructive fires into favorable winds. His renown is illustrious, his spiritual might vast.

The scripture observes that ordinary people, with desires unquenched and Daoist principles uncomprehended, often chase power and play cunning games—as foolish as trying to stop boiling water by adding more heat. Only when disaster strikes do they seek remedies, already too late. One should instead take preventive measures like "bending the chimney and removing firewood" (a metaphor for addressing root causes).

We pray the Fire Virtue Star Lord pacifies war, enabling people to live in peace. Sincere devotion and virtuous deeds will surely bring blessings. Through incense offerings and reverent rituals, communion with the celestial realm is possible. Lighting three sacred lamps on the altar manifests numinous radiance. Devotees must devoutly recite the divine incantation of the Fire Virtue Star Lord, transmitted by Lord Lao (Laojun).

Following are two hymns venerating the "True Lords of Vast Grace": one is the Great Immortal of Illumined Dao and Attained Virtue from the Golden Palace (celestial court), the other the Superior Immortal of Propagation and Support from the Jade Palace—both possessing divine power to protect the nation and shower boundless grace.

Finally, specific mudra techniques are given: form the *mao-xu* hand seal (a Daoist gesture), visualize the Vermilion Palace of Fire Refinement (the deity's abode), and envision the True Lords descending. The incantation describes their awe-inspiring brilliance, power to expel baleful stars and malign energies, with sword-light illuminating all directions to dispel inauspicious celestial phenomena.

This scripture exemplifies Daoist religious practice—using star-lamp rituals to invoke fire deities for protection and disaster relief—emphasizing the wisdom of prevention and the essential cultivation of sincere devotion to commune with the divine.

(和)願此燈光回向眞君

散花智炬赫奕天尊(臣)法衆等志心皈命九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君靈濟宫中神仙諸靈官謹然璣衡七政神燈上布西方金德太白之象恭聞金孕太白之情西方有象神位上清之列北斗化形文章久著於天台源𣲖其來於麗水歌詩雅頌有鏗鏘之羙勒銘鍾鼎負剛介之才李少君因此以成丹商傳說用之而作礪其爲寳也誠可貴其爲器也寧可輕仰之彌髙鑚之彌堅截然有條渾然有理伏念一切衆生四知有愧素欽楊震之賢三致無能空羡陶朱之富過自今而湔改誠有頼於陶鎔伏願經果不焚喜得滿籝之敎文如未䘮猶聞擲地之聲言可行名可言楚人之諾皆如季布聖希天賢希聖孔子之鑄豈特顔回愧無鴻寳之陳略具彜樽之獻請法衆等敬依太上所說金德星君神呪稽首皈依䖍誠讃詠志心皈依信禮九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君志心皈依信禮九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君

呪捻辰酉文取辰酉氣想金天素靈之宫

眞君如在

**Interpretation**

This passage is an excerpt from the Daoist scripture *Ritual of the Seven Stars Lamps for the True Lord of Vast Grace and Numinous Aid*, depicting the devotional prayers offered to the True Lord during the star lamp ceremony. Here's a modern interpretation:

(All chant in unison) May the merit of this sacred lamp be dedicated to the True Lord of Vast Grace.

(Flower scattering ritual in progress)

(Hymn of praise) O Celestial Worthy whose wisdom shines like a blazing torch!

(The presiding priest and congregation) We sincerely devote ourselves to:

The Great Immortal of Manifest Numen in the Golden Tower of the Nine Heavens (the highest Daoist celestial realm), who comprehends the great Dao and embodies sublime De (Virtue). He widely bestows salvation, embodies serene subtlety, possesses penetrating mystical wisdom, and mercifully protects the nation and its people—the True Lord of Vast Grace;

The Exalted Immortal of Luminous Manifestation in the Jade Tower of the Nine Heavens, who propagates teachings and supports the Dharma. Radiant and vast, lofty and profound, tranquil yet deeply compassionate, he benefits the people and assists the nation—the True Lord of Vast Grace.

Before all the numinous officials in the Palace of Numinous Aid, we reverently light the "Seven Regulators Star Lamps" symbolizing the Big Dipper, presenting the celestial image of the Western Metal Virtue's Great White Star (Venus) to the heavens.

We respectfully hear: Venus contains the essence of the Great White Star, its celestial pattern corresponding to the divine position in the Shangqing (Highest Clarity) paradise. The Big Dipper's transformative work with all creatures has long been celebrated at Mount Tiantai (a sacred Daoist mountain), its origins flowing from the Pure Waters (symbolizing purity). Elegant hymns of praise resound powerfully, while inscriptions on ritual bronzes manifest unwavering integrity. Li Shaojun (a Han dynasty alchemist) used this to refine the Golden Elixir (Jindan), and Fu Yue of the Shang dynasty employed it to temper his virtue. Truly precious is this treasure of star lamps—how could such a ritual implement be taken lightly? The more we gaze upward, the more sublime it appears; the deeper we study, the more profound it becomes—systematic yet perfectly unified.

We reflect how ordinary people often feel ashamed when facing the test of "known by heaven, earth, you, and me" (fourfold awareness), traditionally revering the virtue of Yang Zhen (an incorruptible Eastern Han official). Despite repeated efforts, we still feel inadequate, vainly envying the wealth of Tao Zhugong (Fan Li). From now on, may we cleanse and reform ourselves, truly needing the True Lord's transformative teachings. May the scriptures never be burned, joyfully receiving baskets full of instruction; may writings never be lost, still hearing proverbs that ring true. Words can be put into practice, reputations can spread—may our promises be as trustworthy as Ji Bu's (a Han dynasty knight famous for keeping his word). Sages emulate heaven's way, worthies emulate sages—didn't Confucius nurture more disciples than just Yan Hui? Ashamed we have no precious "Great Treasure" (referring to sacred texts) to offer, we express our devotion with these simple ritual vessels.

Let all priests and devotees reverently chant the "Divine Incantation of the Metal Virtue Star Lord" transmitted by the Most High Lord Lao, performing the ritual with solemnity:

With sincere devotion, we worship:

The True Lord of Vast Grace in the Golden Tower of the Nine Heavens, who illuminates the Dao and manifests numinous aid;

With sincere devotion, we worship:

The True Lord of Vast Grace in the Jade Tower of the Nine Heavens, who spreads teachings and displays vast compassion.

(During incantation) Form the Chen-You hand mudra (a Daoist hand seal), gather the qi of dawn and dusk hours, visualize the golden celestial realm of the Plain Numen Palace, as if the True Lord of Vast Grace were personally present.

This passage showcases the Daoist ritual communication with deities through star lamps, incantations, and mudras, embodying the cultivation principle of "heaven-human resonance." The ceremony particularly emphasizes veneration of Venus (the Metal Virtue Star Lord), believed to possess special powers of instruction and protection.

太白凌清漢騰霜耀素英亭亭浮瑞彩皎皎盛長庚鋒髙能禦㓂色潤毎降兵推窮符暦數合道與長生(和)願此燈光回向眞君

散花明眞養皓天尊(臣)法衆等志心皈命九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠謹國庇民洪恩眞君九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君靈濟宫中神仙諸靈官謹然璣衡七政神燈上布北方水德辰星之象恭聞水之神故曰玄㝠其源也深其流也逺神如水之在地下何所不至何往不通蕩蕩乎吾無能名淵淵乎誠不可測言其仁則魚鰲得其所言其威則蛟龍神其靈飛沙怒濤曽顯三山之夢興雲致雨具瞻四瀆之祠氷渡滹沱王覇之言何其神也雪平淮蔡李愬之功豈非天乎均蒙潤下之仁敢有朝東之請伏念一切衆生盜泉止渴何饕餮之不才濁渭常流使穢汚而自臭謹當洗濯毋即慆滛伏願官府昇平珠果還於合浦人才泰長舟可濟於巨川泮林之桑熟而蠶乃登潢池之劒賣而牛可畜財利之源淵積旣庶何加又曰富之子孫之𣲖流長盛德之後必有興者恩波洋溢福海弘深少伸行潦之儀深愧蹄涔之陋請法衆等敬依太上所說水德星君神呪稽首皈依䖍誠讃詠志心皈依信禮

**Interpretation**

This scripture describes the ritual of praising and seeking blessings from the Water Virtue Star (Mercury) in the Daoist "Seven Luminaries Lamp Ceremony."

The text first depicts the radiant image of Venus (the Evening Star): suspended high in the clear night sky, it shines with frost-like purity, radiating auspicious light. This celestial body's lofty position wards off external threats, while its moistening glow pacifies weapons of war. Its astrological calculations align perfectly with the Dao of longevity.

The ceremonial sequence follows: devotees dedicate the merit of lamp-lighting to the True Lord of Great Grace (a revered Daoist deity) and scatter floral offerings to the "Heavenly Worthy of Bright Truth and Nourishing Radiance" (a Daoist celestial title). With reverence, they bow to the two True Lords of Great Grace residing in the golden and jade celestial palaces (deities governing worldly salvation), lighting sacred lamps representing the Seven Luminaries (sun, moon, and five planets) at Lingji Palace, with special devotion to the northern Water Virtue Star.

A detailed praise of water's divine nature follows: The Water God is called "Mysterious Darkness," with origins profound as the abyss. Like water permeating the earth, the Water God's power flows everywhere, immeasurable in depth. Water manifests both benevolence (nourishing fish and turtles) and majesty (commanding flood dragons), capable of raising furious waves yet also spreading clouds and rain. Historical miracles associated with water are recounted: Wang Ba's army crossing the frozen Hutuo River, and Li Su's snowy night victory in Huaixi.

The ritual concludes with blessings for all beings: May governments know peace and talents flourish; may wealth flow abundantly and descendants prosper. Devotees repent humanity's sins of drinking from stolen springs (symbolizing ill-gotten gains) and polluting pure streams, praying for cleansing with pristine waters. Following the incantations transmitted by Laozi, they devoutly worship the Water Virtue Star Lord (astral deity governing water), expressing profound reverence and gratitude for water's virtues.

九天金闕明道逹德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君志心皈依信禮九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君

呪捻巳申文取巳申氣想玄靈大德之宫

眞君如在妙哉符五氣髣髴見眞門嵳峩當丑位壬癸洞靈君分輝凝皎㓗肹蠁赴思存仙歌將舞道良久下金天(和)願此燈光回向眞君

散花龍德普照天尊(臣)法衆等志心皈命九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君靈濟宫中神仙諸靈官謹然璣衡七政神燈上布中央土德鎭星之象恭聞社而祭土配地之宜神之爲德合天之道石文薦瑞隂克相於唐家野塊呈祥神有扶於晋室秦如得蜀則褒谷之妖不足爲怪劉旣吞桓則鮮卑之夢夫豈偶然宗孝子以此葬父而顯隂功鐵輪王以此施佛而成因果洪䂓之船可以借重盧江德政萬古流傳雷煥之劒可以増光華隂聖迹千年如在以沙漬酒曽授髙府君療病之方取塵爲圓嘗得葛仙翁活人之劑以黃尚德有赫厥靈伏念一切衆生穴蟻偷生壁蟲守拙惡多善少豈無一簣之虧彰往知來未免百昌之托靖

**Interpretation**

This passage is a liturgical section from the Daoist scripture *Rites of the Seven Luminaries Lamps for the True Lords of Vast Grace and Numinous Aid*, expressing reverent worship and prayers to the two True Lords of Vast Grace. Here's a modern interpretation:

The text first extols the sacred titles of the two True Lords:

The first is the "Great Immortal of Golden Tower in the Nine Heavens, Illuminating the Dao and Manifesting De." He manifests divine power to widely aid all beings, dwelling in the Qingwei Grotto-Heaven (a Daoist celestial realm), possessing mysterious and ethereal virtues while compassionately protecting the nation and its people.

The second is the "Superior Immortal of Jade Tower in the Nine Heavens, Spreading Transformation and Supporting Teachings." He clearly manifests spiritual efficacy while broadly bestowing aid, embodying lofty and serene virtues, benevolently assisting the state and safeguarding the populace.

The ritual procedure then details:

Practitioners form the hand seal of "Si-Shen" (a specific mudra used in Daoist practice), visualizing the Palace of Mysterious Numinous Great De as if the True Lords were physically present. By harmonizing the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water), they envision the gateway to the immortal realms. At the Chou position (a compass direction), the resplendent Numinous Lord emerges from the Water Virtue (North, associated with Ren-Gui) grotto, requiring focused visualization of these sacred images.

The ceremony describes celestial music drifting through golden heavens as auspicious signs descend, with participants chanting in unison to dedicate the merit of lamp-lighting to the True Lords. During the flower-scattering ritual (a Daoist practice of offering petals), they praise the "Heavenly Worthy Whose Dragon Virtue Shines Universally."

The liturgy repeats homage to both True Lords' titles while lighting the Seven Luminaries lamps (corresponding to sun, moon and five planets) in the Palace of Numinous Aid, with special arrangement for the central Earth Virtue Saturn symbol.

Historical miracles are then enumerated:

- Auspicious stone carvings appeared in the Tang dynasty
- Earth manifested spiritual signs during the Jin dynasty
- Qin state received omens after conquering Shu
- Liu's prophetic dream preceded his annexation of Huan
- A filial son gained hidden virtue through sincere burial rites
- The Iron Wheel King attained good karma through Buddha offerings
- Hong Gui's boat legend became immortalized through Lu River's virtuous governance
- Lei Huan's sword brought millennial glory to Huayin's sacred land
- Sand-filtered wine once cured Prefect Gao's illness
- Dust-formed pills became Ge Hong's life-saving prescription
- Huang Shangde's miraculous manifestations

The conclusion expresses compassion for deluded beings: Mortals scurry like ants in tunnels, ignorant as insects in walls, their evils outweighing virtues, inevitably accumulating karmic debts that require divine guidance.

惟糞壤無所用也或者泥塗其可棄乎從今正道以由行敢不立墻而起敬伏願華嶽儲精爲士者生而頴悟黃金同價爲商者冨而貿遷墁藝精而工食其功膏脉動而農力於穡編鍾擊磬略陳桴鼓之儀酌水獻花愧乏青藜之貢請法衆等敬依太上所說土德星君神呪稽首皈依䖍誠讃詠志心皈依信禮九天金闕明道達德大仙顯靈溥濟清微洞玄冲虚妙感慈惠護國庇民洪恩眞君志心皈依信禮九天玉闕宣化扶敎上仙昭靈博濟髙明弘靜冲湛妙應仁惠輔國佑民洪恩眞君

呪捻子丑文取子丑氣想黄中元氣之宫

奠君如在髙穹符戊已藏陸起重霄五行尊暗曜九土見光昭甘石推留伏陶巫筭泬寥上仙垂雨露伏地禮空謡(和)願此燈光回向眞君

散花靈光炳曜天尊

誦詠經呪上來然燈功德並巳周圓恭聞覩天文而察人事可以前知修人事以應天文吉無不利須仗神燈而㸃照特慿科典以宣揚回向眞君仰祈景貺自今巳後丕闡厥靈伏願星聚於奎再覩文明之治光含於璧復還淳古之風上體天心下孚民望更冀然燈之後五星順度兩曜増輝寒暑不愆躋兆民於仁壽雨暘時若祈百榖之豐登蠢動含靈咸資化育仰慿法衆爲上良縁念

壹九十三三清三境天尊九天鍚慶天尊

**Interpretation**

This scripture is part of the Taoist "Seven Luminaries Lamp Ritual of the True Lord of Grand Grace and Numinous Aid," expressing devout reverence to the deities and prayers for divine protection. Here's a modern interpretation:

(Opening) Though dung and soil may seem worthless, should we discard the earth itself? From this day forth, we shall walk the righteous path, daring not to establish this altar without utmost reverence. We pray the accumulated spiritual energy (Qi) of Mount Hua may grant scholars wisdom, merchants prosperity, artisans skill, and farmers abundant harvests.

(Ritual Description) We strike the bianzhong stone chimes in simple musical offerings, presenting clear water and flowers—modest gifts that humble us. Now we reverently chant the Earth Virtue (De) Star Lord's divine incantation as transmitted by the Supreme Venerable Lord Laozi (Taishang Laojun), bowing in solemn praise.

(Objects of Worship) With sincere hearts we pay homage to:

The Great Immortal of Illuminated Dao and Attained Virtue, Manifest Numinous True Lord of the Golden Palace of the Nine Heavens (one of Taoism's highest celestial realms), who universally aids all beings and protects the nation;

The Great Immortal of Proclaimed Transformation and Supported Teachings, Resplendent Numinous True Lord of the Jade Palace of the Nine Heavens, who benevolently aids the world and assists in governing the people.

(Incantation Section) Forming the Zi-Chou hand mudra, we absorb the Qi of these celestial hours, visualizing the Palace of Central Yellow Primordial Qi (the Dantian energy center) as if the True Lords descend from the heavens. The Five Phase stars shine brightly, the nine directions regain radiance, and the ancient astrological calculations of Gan De and Shi Shen reappear. As the celestial immortals bestow sweet dew, we prostrate in worship.

(Choral Response) May this divine lamp's radiance return to the True Lords

(Flower Scattering Ritual) Praising "The Heavenly Worthy of Brilliant Numinous Light"

(Scripture Recitation)

(Prayer Contents) Through the merit of lighting these stellar lamps, we understand: observing celestial phenomena can foretell human affairs, and cultivating virtue (De) surely brings blessings. We pray for the True Lords' manifestation—for flourishing literary fortune and virtuous customs among the people. May the Five Planets move orderly, the sun and moon shine brighter, seasons follow their course, people enjoy peace, crops abound, and all things flourish.

(Closing Praise) We bow to the Ninety-Three Heavenly Worthies including the Three Pure Ones (Sanqing) of the Three Realms and the Heavenly Worthy of Ninefold Celestial Blessings.

Note: This represents a classic Taoist lamp ritual combining light offerings, incantations, and prostrations to seek stellar deities' protection. The "Zi-Chou hand mudra" and "Central Yellow Primordial Qi" mentioned are specialized Taoist cultivation terms referring to specific hand seals and Dantian meditation techniques respectively.

十方靈寳天尊不可思議功德洪恩靈濟眞君七政星

**Interpretation**

The scripture *Ritual of the Seven Luminaries Lamps by the True Lord of Vast Grace and Numinous Aid* describes:

It begins by extolling the "Celestial Worthy of Numinous Treasure of the Ten Directions" (one of the highest deities in Daoism), whose boundless merit surpasses all imagination.

The text then introduces this specific liturgy (Keyi), known as the "Ritual of the Seven Luminaries Lamps," transmitted by the "True Lord of Vast Grace and Numinous Aid" (an important Daoist immortal associated with salvation and worldly assistance). The ritual primarily involves lighting seven lamps corresponding to the Seven Luminaries (the sun, moon, and the five planets: Venus, Jupiter, Mercury, Mars, and Saturn) to pray for blessings and dispel misfortunes.

Contextual note: The Seven Luminaries Lamp Ritual is a significant Daoist ceremony of astral veneration. By symbolically aligning with the cosmic movements of the stars, it bridges the celestial and human realms to invoke peace and auspiciousness. Each lamp represents a specific celestial body, arranged in precise positions and lit in a particular sequence during the ritual.

燈儀

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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/KR5b0159/