國立政治大學 華人宗教研究中心

【政治大學華人宗教研究中心－專題演講】 　　 講題：道眼之下的生死關懷 　 講者：李豐楙 (中央研究院院士、政治大學名譽講座教授) 　　 時間：2023年5月31日(三)，16:00-18:00 　　　　　 地點：政治大學大智樓305教室 　 主辦單位： 政治大學華人宗教研究中心 政治大學宗教研究所

  【《優遊於歷史與田野之道：勞格文教授榮休紀念譯集》新書發布會】 2023年5月11日，香港中文大學 《優遊於歷史與田野之道：勞格文教授榮休紀念譯集》 Wandering on the Way of History and Fieldwork : An Anthology of Essays by Professor John Lagerwey Translated in Commemoration of his Retirement 林振源、潘君亮 主編 中和出版(嗇色園百周年紀念特輯) 2023.5 ISBN: 978-988-8758-40-1 勞格文（John Lagerwey）教授為國際知名漢學家，主要研究道教、中國宗教與地方社會。勞教授許多經典之作都是用法文發表，對於許多想要一窺堂奧卻又不懂法文的讀者是一個很大的遺憾。因此，在勞教授榮休之際，幾位門生商量將其幾篇法文與英文經典之作譯成中文，以饗廣大的中文讀者群，並以此對勞教授傳道授業之情誼敬表最真摯的感謝並賀榮休。本譯集收錄的論文涵蓋勞教授對其個人學術歷程的反思，道教經典與歷史，儀式研究，中國宗教、政治、國家與地方社會等多元主題，無一不是有志於道教與中國宗教研究領域的重要參考著作。勞格文教授嘗自述其研究方法非常單純，「勞格文方法」不出歷史文獻與田野調查的緊密結合與融會貫通，譯集（亦即）《優遊於歷史與田野之道》。 ─林振源(政治大學宗教研究所助理教授兼華人宗教研究中心主任)   目次： 李耀輝序 /i 科大衛序 /v 勞格文序 /vii 導論／林振源 /2 1 林振源譯，〈道教如何改變我對宗教的理解〉 /16 2 譚偉倫譯，〈真人、道士與道教群體〉 /35 3 潘君亮譯，〈兩部古道經〉 /63 4 呂鵬志譯，〈《雲笈七籤》的結構和資料來源〉 /93 5 巫能昌譯，〈道教儀式與政治合法性〉 /142 6 劉婧瑜譯，〈道教驅邪趕鬼之源起〉 /154 7 黃建興譯，〈早期道教中的邪鬼及其處理之道〉 /163 8 林振源譯，〈「遊行天下斬妖精」：法場，臺灣北部的驅邪儀式〉 /175 9 巫能昌譯，〈中國的儀式性〉 /190 10 劉婧瑜譯，〈《宗教與中國社會》序論〉 /208 11 張喜儀譯，〈亦神亦祖：神與祖共祀的幾個特例〉 /230 12 馬惠娟譯，〈聖僧定光古佛研究中的口傳和文獻資料〉 /258 13 黃郁琁譯，〈神—父/ 道—母：中西二元論〉 /306 14 徐天基譯，〈宗教與政治：中國歷史中的教會與國家〉 /326 15 羅丹譯，〈武當山朝山進香研究〉 /336 附錄：勞格文教授口述訪談 16 〈中國歷史和社會中的宗教〉 /376 勞格文 口述 巫能昌 整理 17 〈怎樣在中國農村做田野調查〉 /386 勞格文 口述 巫能昌 訪談 18 〈中國的民間信仰〉 /394 勞格文 口述 黃曉峰 訪談 附錄：勞格文教授精選圖輯 網頁： http://www.hkopenpage.com

｜政治大學華人宗教研究中心－《華人宗教研究》第19期「瑤道研究」專輯｜ 　 目次 [前言] Ethnography and Manuscripts: New Approaches to the Study of Yao Religion｜David A. Palmer 　 [導論] 瑤傳道教比較研究｜林振源 　 [專輯論文] 《老撾藍靛瑤文庫》：探討文本收集、編目、分類和評估的方法與相關問｜郭慧雯、周思博（Joseba Estévez）、安蔚、孫嘉玥、宗樹人（David A. Palmer） 　 藍靛瑤手抄本：儀式知識傳承中的法器｜周思伯（Joseba Estévez） 　 藍靛瑤對道教儀式框架的應用—分析破獄儀式的文本｜謝孟謙 　 瑤族催生法術的視覺文化研究─兼論瑤族法術的形成與特色｜吳佳芸 　 The Peach Spring Grotto in Yao Daoism: The Ritual of “Repaying a Debt to the Supreme Parents of Flowers” in Mien Society of Guangxi, China｜Chen, Meiwen（陳玫妏） 　 ──── 《老撾藍靛瑤文庫》：探討文本收集、編目、分類和評估的方法與相關問題  　 郭慧雯（香港中文大學文化及宗教研究系博士生）；周思博（Joseba Estévez, 明斯特大學民族學研究所博士生、香港大學香港人文社會研究所高級研究助理）；安蔚（香港大學香港人文社會研究所高級研究助理）；孫嘉玥（香港大學香港人文社會研究所碩士生）；宗樹人（David A. Palmer, 香港大學香港人文社會研究所及社會學系教授） 　 摘要 　  老撾北部藍靛瑤族（自稱「Mun」）的儀式傳統具有鮮明的道教結構和特徵。自2015 年至2020 年，在大英圖書館「瀕危檔案計劃」和香港研究資助局的支持下，周思博（Joseba Estévez）將收集而來的2120 冊藍靛瑤手抄本在當地進行了數位化處理，並整理成為「藍靛瑤文本遺產數位圖書館」（Digital Library of the Lanten Textual Heritage），這些手抄本大部分是老撾北部琅南塔省的藍靛瑤儀式專家所使用的文本。本文全面介紹老撾藍靛瑤文庫的基本特徵，以及本團隊在文本編目和分類時遇到的問題。除此之外，還討論了創建「參考文庫」（Reference Collection）的評估標準，即如何從這一龐大的文庫中篩選出少量獨特且具有代表性的最佳文本，特別強調了民族誌与文獻研究的平行研究方法對理解文庫結構的重要性。 　   關鍵字：老撾、藍靛瑤、道教、手抄本、數位圖書館 　　 　　 The Textual Corpus of the Lanten Yao of Laos:Methodological Issues in the Collection, Cataloguing, Classification and Evaluation of Manuscripts  　　 Guo Hui-wen (Ph.D. student, Department of Cultural and Religious Studies, The Chinese University of Hong Kong), Joseba Estévez (Ph.D. Candidate, Institute of Ethnology, Münster University; Senior Research Assistant, HKIHSS, The University of Hong Kong), An Wei (Senior Research Assistant, HKIHSS, The University of Hong Kong), Sun Jia-yue (MPhil Candidate, HKIHSS, The University of Hong Kong), David A. Palmer (Professor, HKIHSS and Department of Sociology, The University of Hong Kong)  　 Abstrct　 　 　The ritual tradition of the Lanten Yao (Mun) of northern Laos exhibits marked Daoist structures and features. From 2015–2020, with grants from the British Library Endangered Archives Programme and the Hong Kong Research Grants Council, our research team member Joseba Estévez conducted on-site digitization of a corpus of 2120 texts, consisting of most of the manuscripts in use by the Lanten ritual specialists in Luang Namtha Province, northern Laos. This article presents some of the basic characteristics of this corpus, as well as some of the issues involved in cataloguing and classifying the manuscripts. We discuss the criteria used to select, out of the corpus, a “Reference Collection” of the best versions of a set of unique and representative texts, and highlight the benefits of a parallel textual and ethnographic methodology for understanding the structure of the corpus.  　 Keywords: Laos, Lanten Yao, Daoism, manuscripts, digital library 　　 ── 藍靛瑤手抄本：儀式知識傳承中的法器 　　 周思伯（Joseba Estévez） 明斯特大學博士候選人，香港大學高級研究助理 孫嘉玥（本文及摘要譯者） 香港大學碩士研究生  　　 摘要 　　藍靛瑤，又稱佬會（Lao Huay）或瑤門（Yao Mun），分佈於東南亞大陸高地。上至十四世紀的中國朝代更迭，下至二十世紀中葉的印度支那戰爭，歷史上的藍靛瑤人不斷受到各種衝突與邊緣化的影響，許多人被迫離開故土，長途跋涉，從中國遷至越南、老撾等地。雖然歷經滄桑與磨難，但藍靛瑤社會卻展現出了極強的適應力，這得益於他們的信仰系統，其中又以當地的儀式專家與道教手抄本最為重要。本文旨在展示並分析這些手抄本的社會與歷史背景、製作與傳承方式、及其在當下的儀式用途，其中一些手抄本的歷史可以追溯到十八世紀。此外，本文還將介紹作者在老撾北部開展的「瀕危檔案計劃」ndangered Archives Programme）下的EAP791 和EAP1126 項目，這兩個項目收集了一批藍靛瑤手抄本並將之數位化，本文將介紹其成果。 　 關鍵字：藍靛瑤、瑤族道教、手抄本、老撾、琅南塔 　　 　　 Lanten Manuscripts: Ritual Objects in the Transmission of Ritual Knowledge 　　 Joseba Estévez PhD Candidate, Westfälische Wilhelms-Universität Münster (the University of Münster) and Senior Research Assistant, University of Hong Kong 　　 Abstract 　The Lanten, a population also known as Lao Huay or Yao Mun, living in the highlands of continental Southeast Asia, have been exposed for centuries to conflicts and processes of marginalization, ranging from clashes with various Chinese dynasties from the 14th century onwards to their involvement in the Indochina Wars from the 1950s to the 1970s. These forced them to undertake long migrations that brought them from their native land in China to Vietnam and Laos. In the face of these vicissitudes, Lanten society has displayed extraordinary resilience. In this respect, the Lanten belief system and particularly the roles performed by Lanten ritual experts and their Daoist manuscripts are of essential importance. This article aims to present and analyze the socio-historical background of these manuscripts, some of them dating back to the 18th century, their means of production and transmission, and their current ritual use. Furthermore, it introduces the projects in northern Laos that aim to digitalize a selection of Lanten manuscripts, namely, the Endangered Archives Programme EAP791 and EAP1126. 　　 Keywords: Landian Yao, Yao Daoism, manuscripts, Laos, Luang Namtha　　 　　 ── 藍靛瑤對道教儀式框架的應用—分析破獄儀式的文本  　　 謝孟謙  香港大學香港人文社會研究所博士候選人 　　 摘要 　　老撾西北部的藍靛瑤族至今仍然沿用其儀式手抄本以舉行宗教儀式，在手抄本中可以看見明顯的道教儀式框架，此框架能夠與靈寶黃籙齋儀作對應。藍靛瑤的儀式並非直接的複製靈寶科儀，而是靈活的運用其儀式框架，於當中加入別具藍靛瑤特色的內容。本文分析藍靛瑤破獄儀式的文本，簡單評述其內容，展示藍靛瑤文本與南宋靈寶黃籙齋儀之異同，藉此討論（1）道教儀式與藍靛瑤的關係、（2）藍靛瑤的宗教儀式所蘊藏的社會意義、（3）藍靛瑤對「他者」的設想。筆者相信，藍靛瑤的案例有助研究者探討道教的儀式系統與邊陲民族的關係。 　　 關鍵字：藍靛瑤、道教、儀式手抄本、靈寶科儀、破獄科  　　 　　 The Daoist Lingbao Ritual Framework amongthe Lanten Yao of Luang Namtha, Laos:The Texts of the Attack on Hell Ritual 　　 Martin M.H. Tse  PhD candidate, Hong Kong Institute for the Humanities and Social Sciences, The University of Hong Kong 　　 Abstract 　　The Lanten Yao people living in the northwest part of the country of Laos are still conducting rituals based on manuscripts written in Chinese, where religious symbols and practices can be explicitly identified with a particular kind of Daoist liturgical framework, namely the Lingbao Yellow Register Retreat (Huanglu zhai 黃籙齋). And yet, the application of the Daoist ritual logic and structure among the Lanten Yao is not a direct duplication of the Lingbao liturgies, but a flexible,innovative enactment of the ritual framework which consists of distinguishing Lanten Yao characteristics. This article analyses the texts of the “Attack on Hell” ritual among the Lanten Yao and highlights the differences between the Lanten Yao texts and the ritual texts of the Lingbao Yellow Register Retreat canonized in the Southern Song dynasty, in order to discuss (1) the relationship between the religion of Daoism and the Lanten Yao people; (2) how the rituals scripted in the texts give social meaning to the Lanten Yao community; and (3) the imagination of “otherness” embedded in the ritual texts. The findings in this case may help researchers explore the relationship between Daoist ritual systems and the ethnic groups at the periphery of an empire.  　　 Keywords: Lanten Yao, Daoism, ritual manuscripts, Lingbao liturgies, Attack on Hell 　　 ── 瑤族催生法術的視覺文化研究──兼論瑤族法術的形成與特色  　　 吳佳芸  德國慕尼黑大學漢學系博士候選人 　　 摘要 　　本文以瑤族支系勉瑤經書記載之催生法術為出發點，著重在宗教視覺特性之探討，並以此檢視勉瑤催生法術之核心概念、意義與形成過程。勉瑤催生法術可依形式細分為咒訣（文）、符令（符）與符圖（圖），在施法的過程中，文、符、圖三者需互相配合並搭配存想，顯示出視覺文化在勉瑤宗教中之重要性。筆者認為法術視覺化的關鍵是順勢法術（或名模擬法術），即：宗教祭儀專家（師公）透過模擬聯想，讓咒訣／符令／符圖獲得被模擬物之力量，因而達到物類相感的效果。藉由探討勉瑤催生法術的視覺文化，筆者發現勉瑤法術之形成要素有二：勉瑤師公的主體性及當地信仰之影響。師公將具體形象加入符圖中，並轉換道教圖式原有之意涵，創造出新的象形符圖。在此過程中，師公個人的詮釋與選擇扮演著重要的角色。更進一步地說，當宗教社群遭遇「他者」時，師公透過揀選、融合、再創造等步驟，將外來法術、符圖融入原有信仰之中，以因應外來宗教的挑戰與衝擊。而在廣西瑤寨與東南亞勉瑤社群發現結構相同但內容微幅調整的催生符圖，反映出不同地方流傳之信仰亦會影響勉瑤法術的內容。勉瑤頻繁地遷徙及廣闊的居地分布，導致其更易接觸到不同的信仰與習俗並吸納進自身宗教體系之中，故不同地區之勉瑤法術呈現出地域性差異。 　　 關鍵字：瑤族催生法術、勉瑤、宗教視覺文化、順勢法術、地域性差異 　　 　　 A Study on the Visual Culture of Yao Rites to Facilitate Parturition: With Discussions on their Formation and Features Rites 　　 Wu, Chia-Yun  Ph.D. Candidate, Institute of Sinology, Ludwig Maximilian University of Munich 　　 Abstract 　　This paper takes the Iu-Mien (a language branch of the Yao ethnic group) rites to facilitate parturition recorded in their religious manuscripts as a starting point to examine, with an emphasis on their religious visual characteristics, the core concepts, meaning, and formation process of Yao rites. Elements of the Iu-Mien rites to facilitate parturition can be divided according to their form–spells, talismans, and talismanic charts–which all must be incorporated into the ritual process and accompanied by the requisite visualizations. This reveals the significance of visual culture in Iu-Mien religion. The key to this ritual visualization, I argue, is homeopathic magic; that is, the ritual specialists (shigong 師公), through imitative association, harness the corresponding power of the imitated object for the spells, talismans, and talismanic charts, thereby bringing about a mutual correspondence in kind. In examining the visual culture of the Iu-Mien rites to facilitate parturition, I find two key factors behind their formation: the subjectivity of shigong and the influence of local beliefs. The shigong have added concrete images to the talismanic charts and transformed the original meaning of the Daoist diagrams, creating new graphic elements within the talismanic charts. In this process, a shigong’s personal interpretation and selection play a significant role. Furthermore, when an Iu-Mien religious community encounters “others,” the shigong integrate outside rites and talismanic charts into their practices through selection, hybridization, and recreation to respond to the challenges and impact of external religions. Yao villages in Guangxi廣西 and Yao communities in Southeast Asia employ identical ritual structures, but the content of the talismanic charts used in the rites to facilitate parturition have been slightly altered. The frequent migration and vast geographical distribution of the Iu-Mien has allowed them to more easily come into contact with different beliefs and customs, which are then absorbed into their own religious system. Thus, Yao rites in different areas exhibit regional differences. 　　 Keywords: Yao rites to facilitate parturition, Iu-Mien 勉瑤, religious visual culture, homoeopathic magic, regional ifferences 　　 　　 ── The Peach Spring Grotto in Yao Daoism: The Ritual of “Repaying a Debt to the Supreme Parents of Flowers” in Mien Society of Guangxi, China 　　 Chen, Meiwen  Assistant Professor, Department of Religious Studies, Fu Jen Catholic University Taiwan 　　 Abstract 　　This paper analyzes the flower beliefs of the Mien 勉瑤 in Guangxi 廣西,China and the ritual of “Repaying a Debt to the Supreme Parents of Flowers” (Tianpei huahuang 填賠花皇) for healing ill children. It explores themes, such as the flower soul, the Peach Spring Grotto (Taoyuandong 桃源洞), and female fertility, which are related to the Lüshan 閭山 School in Yao Daoism prevalent in southern China. In Mien beliefs, a complete human is comprised of physical, spiritual, and social aspects. The spiritual is the souls, represented as a flower, which was bestowed by the Supreme Parents of Flowers who supervise the Peach Spring Grotto. If a child is sick or has behavioral  problems before puberty, it is usually regarded as related to having lost their flower souls.  Therefore, the goal of the ritual “Repaying a Debt to the Supreme Parents of Flowers” is not only to compensate the Supreme Parents of Flowers, but also to redeem the lost souls from the  underworld. In the Mien religious landscape, whether a spirit is regarded as a god or a ghost depends on where they dwell. The Supreme Parents of Flowers dwell in the Peach Spring Grotto and are not worshipped at the household altar, and therefore their nature is more that of a ghost than a god. However, they have the spiritual power to nurture and bestow flower souls, therefore their relationship with a Mien household is that of a “creditor” and “debtor.” The flower souls thus become part of the exchange between the yin/yang realms and of the interactions between inner/outer. The analysis of the ritual also shows that Mien have fully adopted the Daoist liturgical structure in their rituals related to the flower beliefs. 　　 Keywords: Yao Daoism, Mien, flower beliefs, Peach Spring Grotto, Lüshan School 　　 　　 瑤傳道教中的「桃源洞」：中國廣西勉瑤的「填賠花皇」儀式 　　 陳玫妏  臺灣天主教輔仁大學宗教學系所助理教授 　　 摘要 　　本文藉由分析中國廣西勉瑤的花信仰及其為治療孩童所舉行的「填賠花皇」儀式，探討在其宗教傳統中與中國南方閭山派密切相關的一系列主題──花魂、「桃源洞」以及女性生育力。在勉瑤的人觀裡，一個完整的「人」包括三個層面：生理層面、精神層面和社會層面。其中精神層面的「魂魄」──以「花」作為表徵──由「桃源洞」裡的「花皇父母」所賜予。孩子在成年前一旦生病或難養，通常都與他或她的花魂走失有關，因此「填賠花皇」的儀式目的不但為了還債答謝，也為了到陰間贖魂。「花皇父母」在勉瑤的神鬼觀中屬於外鬼，卻具有養育並賜予花魂的靈力，這使得以家屋為表徵的勉瑤社會，與其形成「債權人」與「債務人」的關係，花魂因此成為陰/陽兩界與內/外之間互動時交換的一部分。而該儀式的分析亦顯示，勉瑤在與花信仰有關的儀式上，全面地採借了道教的禮儀架構。 　　 關鍵字：瑤傳道教、勉瑤、花信仰、桃源洞、閭山派 　　 　　 　　 ────── ■ 政治大學華人宗教研究中心發行之《華人宗教研究》學術期刊，每年1月、7月出刊，隨時徵稿，舉凡有關以華人宗教信仰為主題之學術研究論著，誠摯邀請海內外不同領域之宗教研究學者賜稿。稿約及撰稿格式下載：https://goo.gl/PdL2Iq。投稿信箱：cscrtw@gmail.com。 　 ■ 期刊之訂購，請洽詢新文豐出版社：http://www.swfc.com.tw/；電話：+886 2-2341-5293，聯絡人：曾小瓔小姐。