｜政治大學華人宗教研究中心－《華人宗教研究》第21期｜
目次
[一般論文]
遣送瘟船：贛東北地方道教「和瘟」儀式及其比較研究｜呂 燁
近代日本華人關帝信仰發展與嬗變—以神戶關帝廟為例｜高莉芬
譜系、家族與地方道教—重思「東華傳統」與「水南家學」｜潘君亮
從社會福音到五旬節運動：汪兆翔的信仰轉變經驗 ｜葉先秦
認定危機與自我呈現：聖嚴法師魅力型領導的心理傳記學探究 ｜黃奕偉
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遣送瘟船：贛東北地方道教「和瘟」儀式及其比較研究
呂 燁
政治大學宗教研究所博士，香港中文大學文化及宗教研究系博士後研究員
摘要
六朝時《女青鬼律》、《太上洞淵神呪經》等經典問世，試圖以道教宇宙觀解釋疫病流行的原因及解決之道。至遲成書於唐代的《赤松子章曆》已記載〈斷瘟毒疫章〉、〈斷瘟疫章〉，可知早期天師道祭酒通過上章來為信眾治療疫病。宋代以降，道教受民間送瘟習俗影響，發展出為社區舉行的和瘟送船儀式並盛行至今。本文聚焦贛東北的和瘟儀式，選取清微、本地靈寶、釋教三個道壇的抄本資料，結合田野觀察記錄，對比《神霄斷瘟大法》、《神霄遣瘟送船儀》、《神霄遣瘟治病訣法》、《靈佑忠烈大法》、《北帝伏魔神呪妙經》卷二〈七元祕訣品〉內斬瘟、治瘟病、和瘟等儀式內容，分析其中的道法應用及科儀節次。本文發現，當代贛東北清微派在和瘟的同時仍沿用斬瘟之法，而釋教和瘟科的神譜及科儀結構皆承襲自道教。
關鍵字：和瘟、清微派、神霄法、北帝法、釋教
Expelling Epidemic Boats: A Comparative Study of Pacification of Epidemics Rituals in Northeast Jiangxi 江西
Lü Ye
Postdoctoral Fellow, Department of Cultural and Religious Studies, Chinese University of Hong Kong
Abstrct
Daoist scriptures of the Six Dynasties, such as the “Demon Laws of Lady Blue” (Nüqing guilü 女青鬼律) and the “Scripture of Divine Incantations of the Abyssal Caverns (Dongyuan shenzhou jing 太上洞淵神呪經) among others, attempt to explain reasons for the spread of epidemics from a Daoist cosmological perspective and offer methods to resolve them. The “Petition Almanac of Master Red Pine” (Chi Songzi zhangli 赤松子章曆), a book compiled no later than the Tang dynasty, also records several methods for curing epidemics. These include the “Petition for Severing Epidemics, Poisons, and Contagions” (Duanwen dubing zhang 斷瘟毒疫章) and “Petition for Severing Epidemics and Contagions” (duan wenbing zhang 斷瘟疫章), which we know were likely used by early Heavenly Masters libationers(jijiu 祭酒) to address these issues through the ritual submission of petitions（zhang 章）on behalf of community members. From the Song dynasty onwards, Daoists were influenced by popular customs of expelling epidemics, and they developed rituals for pacifying epidemics and sending off boats, which were held in local communities and have continued to be prevalent until today. This article focuses on epidemic pacification rituals of Northeast Jiangxi, in particular a selection of manuscripts from three ritual altars of different ritual lineages –Pure Tenuity (Qingwei 清微), local Numinous Treasure (Bendi Lingbao 本地靈寶), and Shijiao 釋教 (Popular Buddhism)–and couples an examination of these with records of field observation and relevant texts of Daoist exorcism (Shenxiao 神霄、Qingwei清微、Beidi 北帝) in the Daoist Canon. The article compares the content of suchrituals, often noted as “ beheading epidemic” (zhanwen 斬瘟), “healing epidemic and illness” (zhi wenbing 治瘟病), or “pacifying epidemic” (hewen 和瘟) in the manuscripts, analyzing the use of various Daoist rites and the liturgical structures. As this research demonstrates, the Qingwei lineage of contemporary northeast Jiangxi still employs “beheading epidemic” rites from the Song dynasty during epidemic pacification rituals. Moreover, the divine pantheons and liturgical structures used by Shijiao ritual specialists during epidemic pacification rituals have both been inherited from earlier Daoist ritual traditions.
Keywords: Pacification of Epidemics (hewen 和瘟), Pure Tenuity (Qingwei 清微), Daoist exorcism (Shenxiao fa 神霄法、Beidi fa 北帝法), Popular Buddhism (Shijiao 釋教)
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近代日本華人關帝信仰發展與嬗變—以神戶關帝廟為例
高莉芬
政治大學中文系特聘教授
摘要
神戶為日本最早開放對外國通商的五個港口之一，為日本關西地區重要的港口城市，神戶一度發展為日本華僑社會人口第二位的都市。華僑在神戶的經商移居也帶入華人關帝信仰，神戶為探討日本華人信仰發展不可忽略的地區之一。目前學界大多關注在較早發展的長崎與橫濱兩地的關帝廟，論及神戶關帝信仰甚少，值得進一步梳理探究。本文在歷來相關的研究成果上，透過華僑史、地方文史資料及宮廟志等文獻材料，並輔以田野調查實地採錄資料，以赴日華人社群為主，梳理日本華人關帝信仰文化在17 世紀以來的發展脈絡，並以華人主要僑居地之一神戶為例進行探究，以見關帝信仰文化隨著東渡華人從海上經商移動到上岸移居後，在日本華人社群中的在地發展與變化。
關鍵字：關帝信仰、華人信仰、日本華人信仰、神戶華僑、關帝廟
The Development and Evolution of Chinese Guandi 關帝 Worship in Modern Japan: The Guandi Temple in Kobe
Kao Lifeng
Distinguished Professor, Department of Chinese Literature, National Chengchi University
Abstract
Kobe was one of the first five ports in Japan to open to foreign trade and became an important port city in the Kansai region of Japan. Once it became more developed, Kobe had the second largest overseas Chinese population in Japan. Immigration of overseas Chinese for business purposes also brought the worship of Emperor Guan (Guandi 關帝) to Kobe, which is one of the areas that cannot be ignored when discussing the development of Chinese religious beliefs and practices in Japan. At present, much of the scholarship has focused on Guandi temples in Nagasaki and Yokohama, locations that developed relatively earlier; however, there has been little discussion of Guandi worship in Kobe, a subject worthy of further investigation. Building on related research up to now, this paper untangles the cultures of Guandi worship in Japan from the 17th century onward, focusing primarily on the overseas Chinese community in Japan. The paper examines histories of overseas Chinese, local writing and historical materials, palace and temple annals, and other documents, supplementing these with field investigations and records. By examining Kobe, one of the main overseas Chinese settlements, we can see how Guandi worship and culture developed and changed within a local community of overseas Chinese, from their decision to immigrate for business to their settlement in Japan and thereafter.
Keywords: Guandi worship, Chinese religious beliefs and practices, Chinese religious beliefs and practices in Japan, overseas Chinese in Kobe,
Guandi Temple
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譜系、家族與地方道教—重思「東華傳統」與「水南家學」
潘君亮
巴黎西岱大學助理教授
摘要
本文將結合田野中發現的手抄本與歷史文獻，重新勾勒「東華」傳統的師承譜系。雖然學者一般都將「東華」傳統等同於「水南家學」傳統，但是通過文本對比與分析，我們發現這兩者指涉的可能是兩種不同的道統，這兩種道統都以溫州平陽為中心，道士們大都來自地方上的大家族，具有儒生背景，同時與地方社會以及地方權力機構關係緊密，這也保證了其在地方上的發展。
關鍵字：東華、水南、溫州、道教、譜系
Lineage, Clan and Local Daoism- Rethinking Donghua and Shuinan Traditions
PAN Junliang
PUniversité Paris Cité, Inalco, CNRS, IFRAE, F-75013 Paris, France
Abstract
This paper aims to sketch anew the contours of the transmission lineage of the Donghua 東華 (Eastern Floriate) tradition through a combined examination ofhandwritten manuscripts and historical documents discovered in the field. Although scholars generally equate the Donghua tradition with that of the Shuinan 水南 school, through textual comparison and analysis, we find that these two designations may refer to two different Daoist transmission lineages, both of which were centered in Pingyang 平陽in Wenzhou 溫州. The majority of Daoists in the area came from important local clans (jiazu 家族) with Confucian backgrounds. At the same time, the Daoist lineages had close ties with the local community and local authorities, which also ensured their development at the local level in Wenzhou.
Keywords: Eastern Floriate (Donghua 東華), Shuinan 水南, Wenzhou 溫州,Daoism, lineage
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從社會福音到五旬節運動：汪兆翔的信仰轉變經驗
葉先秦
政治大學宗教研究所兼任助理教授
摘要
民國時期基督新教兩股相互對立又各有千秋的勢力要屬社會福音和奮興主義，亦常被操作為現代主義與基要主義的對壘。此般理解雖然有些簡化，在當時的保守陣營確將社會福音視同現代派的體現，並與之對抗，以此為聯合保守派的最大公約數。湖州監理會出身的汪兆翔曾投入社會福音，1934 年在奮興運動的改宗經驗下轉變信仰，放棄社會福音，成為奮興佈道家，更與若干五旬節派教牧往來，後加入上海在戰時成立的五旬節派聯合組織靈工團。本文將爬梳其生平以及信仰轉變前後的神學立場及其改宗經驗。此外，本文也佐證某些學者的論點，即主張民國時期新教保守派群體裡，五旬節運動得到某種程度的接納，並非全面遭拒，且與奮興運動的界圍有所重疊，還是流動、模糊的。
關鍵字：奮興運動、社會福音、改宗、中國基督教、民國時期
From the Social Gospel to the Pentecostal Movement: On Wang Zhaoxiang’s 汪兆翔 Faith Transformation
Iap Sian-Chin
Visiting Research Fellows, Center for the Study of Chinese Religions, National Chengchi University
Abstract
Social Gospel and Revivalism which represented Modernism andFundamentalism have been viewed as standing in opposition to each other which were the two major forces to Protestant Christianity during the Republican era in China. According to studies, Social Gospel had been perceived as an embodiment of Modernism to conservative Christians, and they united various churches within by fighting with Social Gospel as an enemy. Wang Zhaoxing 汪兆翔, who started his ministry in Methodist Episcopal Church, South, in Huzhou 湖州, was once preoccupied with Social Gospel. However, after his spiritual crisis experience in 1934, Wang gave up involving activities concerning Social Gospel, and became a revivalist. Besides, he started to get in touch with Pentecostals, which brought him into an ecumenical association the “Shanghai Federation of Pentecostal Churches” in Shanghai during the war time. This essay explores Wang’s life, theological stands before and after his “conversion” experience. In addition, this essay argues that his interaction between revival movement and Pentecostal movement support some scholars’ perspective that Pentecostals might be accepted by conservative Protestants to some degree, and the boundary between revival movements and Pentecostal movements was sometimes overlapped, fluid and blurred in China’s Republican Era.
Keywords: revival movements, Social Gospel, conversion, Christianity in China,
Republican Era
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認定危機與自我呈現：聖嚴法師魅力型領導的心理傳記學探究
黃奕偉
政治大學宗教研究所博士
摘要
聖嚴法師以中國禪師和法鼓山創辦人的身分為人所知，是台灣佛教的代表性人物。本文以心理傳記學為方法，從心理社會發展角度觀察聖嚴法師的自我呈現，並將這些不同的自我形象與社會角色連結到他所展現的魅力型態。從窮人家的孩子到風雪中的行腳僧，聖嚴法師的自我呈現反映出其心理社會發展特性是：勤奮學習、以宗教經驗通過認定危機、以及以具備正當性的孤立型態來確立自已在人際關係上的位置。心理傳記對歷程與脈絡的強調，也讓魅力型領導的研究能夠將人格特質、社會脈絡與宗派傳統關聯起來。聖嚴法師的領導魅力結合了構成其生命主軸的學問僧形象、對應其禪師身分的神異僧形象以及作為法鼓山教團領導人風雨中行腳的苦行僧形象。這些多樣分歧的自我呈現既對應了特定的社會脈絡，也統整出足以因應全人生發展任務的核心自我，更成為聖嚴法師獨特的魅力來源。
關鍵字：認定危機、魅力型領導、聖嚴法師、心理傳記學、自我呈現
Identity Crisis and Self-Presentation: A Study of the Charismatic Leadership of Master Sheng-yen from the Perspective of Psychobiography
Huang I-Wei
Ph.D., Graduate Institute of Religious, National Chengchi University
Abstrct
Master Sheng-Yen, a Chan Buddhist master and founder of Dharma Drum
Mountain, is a representative figure of Taiwanese Buddhism. By employing research methods of psychobiography, this article examines Master Sheng-Yen’s selfpresentations from the perspective of the psychosocial developmental process and connects these varying self-images and social roles to the charismatic representation he projects. From a child in a poor family to a wandering monk in the snow, Master Sheng-Yen presents himself in a way that reflects the characteristics of his psychosocial development: remaining diligent in his studies, overcoming an identity crisis through religious experience, and establishing his own position in interpersonal relationships through an independent mode of legitimacy. Psychobiography’s emphasis on history and context also allows us to link together the study of charismatic leadership with personality traits, social context, and sectarian traditions. Master Sheng-Yen’s charismatic leadership combines divergent images of monkhood: the scholar monk, constituted by the main axis of his life experiences; the miraculous monk, corresponding to his Chan identity; and the ascetic monk, serving as the leader of the Dharma Drum community who must traverse hardships. Because these diverse self-representations correspond to specific social contexts and also present a sufficiently unified core self that can respond to the development needs of a whole person, they have thus become a unique source of Master Sheng-Yen’s charisma.
Keywords: identity crisis, charismatic leader, Master Sheng-Yen, psychobiography, self-presentation
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