《靈寶文檢》Vol. 6

Preface to the Lingbao Ritual Documents (A Plain-Language Interpretation)

The opening chapters of the Dongxuan Lingbao Jing speak of the “Red Writings of the Primordial Cavern,” the “Five Writings opening out the expanse,” and say that without writings nothing can be established, accomplished, delivered, or brought to life. The meaning of “writing” here is of great importance. Writing is the medium through which the Dao (the Way) runs. I have never seen anyone who, without understanding the Dao’s essential nature, could truly make writing serve its purpose.

Thus, establishing a Zhaijiao (purification ritual) altar for offerings, prayers, and the averting of calamity depends on written texts and spoken words. Yet each tradition has its own strengths and lineage of transmission. Ning Lingbao established his tradition in western Shu, while Jin Lingbao first transmitted his in eastern Wu. People called them both “ancestral masters,” but did not understand the highest meaning of “veneration.” The depth and range of the two masters’ learning have been fully discussed in the writings of Mr. Lin Shuinan. The way of understanding the essence and bringing it into practice is recorded in the scriptures; indeed, these accounts cannot be dismissed as false.

Today, those who study the Dao take different paths: some follow Ning and reject Jin, while others find Jin convenient and Ning inconvenient. When the two sides meet, they often both stray from the proper path. Only by bringing their common ground into view and gathering their essential points can one achieve the most complete way.

Master Jin Faming of Baowu Abbey in Jinhua Grotto-Heaven, a Daoist sacred site, was a man of the Dao. During the Hongwu era, he was summoned to the capital by imperial decree and appointed to oversee sacrificial rites at the Imperial Ancestral Temple. For thirty years, he shared the honors and favor bestowed on those who served alongside him. In his leisure after official duties, he lived in seclusion in the secret halls of the Bamboo Palace, exploring the origins of nature and life and surveying the ultimate aims of Dao and virtue. He then cultivated both essence and application, forgot the distinction between self and other, opened the ritual teachings widely, and bestowed benefits on many. Believers who came to seek instruction were drawn from near and far, all making the journey to his door. What a flourishing scene it was.

Jiansuo has compiled a book called The Essentials of the Dao: A Guide to the Trail—an important collection of ritual documents used in Zhaijiao—and asked me to write a preface. On reading it, I found it to be a collection of the essential documents and procedures used in all the Zhaijiao rites described above, arranged by category in fifteen volumes. According to its introductory notes, the Zhai rites include the Yellow Register, Pledging to the Perfected, Generating the Spirit, Dark Azure, Blood Lake, and Preparatory Cultivation rites, among others. There are eleven types of Jiao offerings: Nine Sovereigns, Azure Net, Protecting the Sick, Averting Pestilence, Pacifying the Land, Praying for Offspring, Repaying a Vow, Averting Fire, Thunder Rites, Averting Locusts, and Giving Thanks for Thunder, among others.

This passage discusses the profound significance and transmission value of the Lingbao Wenjian, a Daoist scripture. The essential meaning is as follows:

This scripture comprehensively captures the essence of Daoist teachings, where all recorded matters of importance are solemnly documented and ultimately transmitted to the celestial court. The officials at the Celestial Pivot Academy (Tianshuyuan, the Daoist institution managing sacred texts) and the Yellow Register Academy (Huangluyuan, overseeing Zhaijiao purification rituals) would surely marvel upon receiving it: "The mortal world has been graced with another precious Lingbao scripture!" Devotees across the land would also exclaim in awe: "How fortunate that humanity has received another golden codex of Lingbao teachings, as authoritative as immutable laws!"

The compilers believe this scripture synthesizes the finest elements from various schools, distilling their quintessential principles to perfection. Though the celestial realms contain countless divine bureaus, this scripture's compilation helps practitioners avoid straying from the path—like following a map to find fine steeds, one eventually forgets the hunting tools (a metaphor for transcending form to grasp essence). The formats for Fulu talismans, memorials, petitions, and other ritual documents all adhere to the standards of the authoritative Golden Lingbao scriptures.

Particularly regarding key rituals—such as dispelling calamities, praying for offspring and longevity, invoking rain or clear skies, locust banishment, and salvation rites for refining corpses—the text incorporates content from Lü Pu'an's Compendium of Established Rituals (Dingzhi Ji), which the compilers deem exceptionally appropriate. May this scripture endure as long as the Daoist teachings themselves.

The passage concludes by explaining that this chapter serves as the prologue to help readers comprehend the profound intent behind the "Imperial Sage's editing brush" (referring to the ancient sage-kings like the Yellow Emperor who systematized Daoist scriptures). The entire section emphasizes the scripture's authority and practicality, honoring tradition while innovating where necessary.