發爐與治籙———正一發爐與靈寶發爐的比較

Lighting of the Incense Burner and the Parish Register: A Comparison of the Ritual of Lighting the Incense Burner in the Zhengyi Tradition and the Lingbao Tradition

Abstract

LANGUAGE NOTE | Document text in Chinese; abstract also in English.

陸修静《太上洞玄靈寶授度儀》、張萬福《醮三洞真文五法正一盟威籙立成儀》和杜光庭《太上黃籙齋儀》等道教科儀之中，道士無論在“發爐”還是“出官”的儀式，都要召出自己的體内神，而在與“發爐”對應的“復爐”儀式裏，却没有召回體内神的過程。本文要闡明的，即是這種“重複”與“不對應”現象之所以産生的歷史原因；並以此說明，其背後存在的是，六朝時代有治籙的道士與没有治籙的道士之間的張力。

According to Daoist rituals recorded in scriptures such as Lu Xiujing’s Taishang dongxuan Lingbao shouduyi 太上洞玄靈寶授度儀, Zhang Wanfu’s Jiao sanding zhenwen wufa Zhengyi mengweilu lichengyi 醮三洞真文五法正一盟威籙立成儀, and Du Guangting’s Taishang huanglu zhaiyi 太上黃籙齋儀, Daoist adepts need to summon their physical deities back from outside when performing the rituals of Lighting the Incense Burner (falu) and Exteriorization of Officials (chuguan). However,when performing the ritual of Recovering the Incense Burner (fulu), a parallel ritual to falu, the adept does not summon the deities back to the body. This essay aims to clarify the historical factors for the “repetitive” and “unresponsive” phenomena between falu and chuguan, and demonstrate that there was indeed an interaction between the adepts with the Parish Registers (zhilu) and the adepts without them during the Six Dynasties period.