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－《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 ──── 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) ── 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 ── 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 ── 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 ── 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　 ────── ■ 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/；查詢網址：http://www.swfc.com.tw/contact.php，電話：+886 2-2341-5293，聯絡人：曾小瓔小姐。

｜政治大學華人宗教研究中心－《華人宗教研究》第20期｜ 　 目次　 [研究論文] 道法整合的藍圖：《太上天壇玉格》研究 ｜張超然  跨界者：略論臺灣佛教史關鍵人物曾景來｜李世偉  敬虔與遊戲—阮昭明與屏東林邊水鄉的生命靈修｜王鏡玲  「信道不信佛」：浙南文成畬族道教科儀文獻初探 ｜林振源  狐仙傳說與香港狐仙信仰初探 ｜陳康言  　 ──── 道法整合的藍圖：《太上天壇玉格》研究  　 張超然 輔仁大學宗教學系副教授 　 摘要 　  《天壇玉格》作為明清時期正一道教傳度、授籙時所依據的指導手冊，已為學界所知。目前已經披露的多種不同傳世版本雖然內容未必一致，但所關注的面向卻頗相近，其中反映了不同時期龍虎山宗壇對於地方驅邪法術（教內稱為「道法」）的整合嘗試。元代《道法會元》收錄的《太上天壇玉格》是目前可見這類著作的最早版本之一，其中更多可見的是宋元新興道法之間的整合，但也可以發現龍虎山正一宗壇開始介入這樣的整合運動。本文即以《太上天壇玉格》作為研究對象，分析其中道法「整合」的諸多嘗試，以及此一版本所呈現的道法「藍圖」，包括：1) 南宋乃至元代道法整合的嘗試、具體的規劃以及可能的發展過程；2) 龍虎山正一宗壇介入此一整合的嘗試、方法及其可能遭遇的困難；以及3) 宋元道法整合之後可能呈顯的道教新樣態？   關鍵字：道教、法師、傳授、天壇玉格、神霄 　　 　　 A Blueprint for the Integration of Dao 道 and Fa 法: A Study of the Jade Protocols of the Celestial Altar of the Most High 　　 Chang Chaojan Associate Professor, Department of Religious Studies Fu Jen Catholic University 　 Abstrct　 　 　The Jade Protocols of the Celestial Altar (Tiantan yuge 天壇玉格), a guidebook for Orthodox Unity (Zhengyi 正一) Daoist ordination and the transmission of registers during the Ming and Qing periods, is well-known by scholars. For the various editions that once circulated and have since been discovered, though their content is not necessarily identical, the focus of their concern is quite similar. The editions reflect attempts at different time periods to integrate local exorcistic rituals (fashu 法術 or Daofa 道法) with the “ancestral altar” (zongtan 宗壇) at Mount Longhu 龍虎山. The Taishang tiantan yuge 太上天壇玉格, preserved in the Yuan dynasty ritual compendium Dao and Fa United in the Origin (Daofa huiyuan 道法會元), is one of the earliest editions of this kind of work currently available to us. In this work, to a greater extent, we see the integration of the newly emerging exorcistic ritual traditions of the Song and Yuan, but we also discover the Mount Longhu Zhengyi Daoists’ beginning involvement in the movement to integrate local ritual practices. This paper focuses on the Taishang tiantan yuge, analyzing its numerous attempts to integrate exorcistic rituals, as well as the blueprint for their unification that appears in the edition. In doing so, the paper addresses the following issues: 1) the integration of exorcistic rituals from the Southern Song to the Yuan, the concrete details of the plan to accomplish this, and the potential course of these developments; 2) the beginning involvement of Mount Longhu Zhengyi Daoists in the process of integration, the methods they employed, and the possible difficulties they encountered; 3) the appearance of new forms of Daoism that potentially emerged after the integration of exorcistic rituals in the Song and Yuan.   Keywords: Daoism, ritual master (fashi 法師), transmission, Jade Protocols of the Celestial Altar (Tiantan yuge 天壇玉格), Divine Empyrean (Shenxiao神霄) 　　 ── 跨界者：略論臺灣佛教史關鍵人物曾景來 　　 李世偉 東華大學臺灣文化系教授 　　 摘要 　　曾景來是日據時代至戰後初期，臺灣少數受過現代高等佛教教育的重要人物，以其深厚的佛教學養、豐富的人生閱歷，加上善巧的處世應對，得以在臺灣佛教史上扮演一位「跨界者」的角色。本文所指涉的「跨界」有幾個面向：其一、時代與國族：中國—日本佛教，其二、宗教師身分：僧侶—俗家師，其三、信仰態度：正信—迷信，其四、活動運作：創新—守成。 　　曾景來成為一位臺灣佛教史具代表性的「跨界者」，可從個人條件與宗教生態兩個面向分析：前者是曾景來從青年時期，接受日本佛教教育養成，逐漸成為臺灣本土佛教菁英者，協力日本當局推動宗教革新；到中年後同樣以本土佛教菁英的角色，協力國府進行佛教的「中國化」工程。 　　從後者而言，意指臺灣的宗教生態樣貌，原本即具有高度的跨界性，無論是佛教、民間教派、民間信仰皆然，彼此的互動連結已然為民間常態，這也提供了類似曾景來這種「跨界者」的天然土壤。 　　 關鍵字：曾景來、跨界、東淨寺、臺灣佛教史、民間信仰 　　 　　 Boundary Crosser: A Brief Discussion of Zeng Jinglai 曾景來, Key Figure in the History of Buddhism in Taiwan 　　 Shyh-wei Li Professor, Department of Taiwan and Regional Studies National Dong Hwa University 　　 Abstract 　Zeng Jinglai was one of few significant figures in Taiwan who received a modern Buddhist higher education during the Japanese occupation period and into the early post-war period. With his deep learning and cultivation of Buddhism, abundant life experiences, and skill in responding to social circumstances, he was able to play the role of a “boundary crosser” in the history of Taiwanese Buddhism. The term “boundary crosser” used in this article refers to several aspects: 1) era and nationality: Chinese Buddhism vs. Japanese Buddhism; 2) his identity as a religious master: master of monks vs. laymen; 3) beliefs and attitudes: orthodox beliefs vs. superstition; 4) activities and operations: innovation vs conservatism. Zeng Jinglai has become a representative “boundary crosser” in the history of Buddhism in Taiwan. His life and experiences can be examined from two perspectives: personal conditions and religious environment. With regard to the former, Zeng Jinglai received a Japanese Buddhist education in his youth, gradually became a Taiwanese native elite Buddhist figure, and cooperated with the Japanese authorities to promote religious reforms. In his middle ages, he also played the role of a local Buddhist elite and cooperated with the national government to carry out the "Sinicization" project of Buddhism. The latter perspective acknowledges that Taiwan's religious environment has always had highly permeable boundaries. Whether it was Buddhism, popular sects, or folk beliefs and practices, mutual interactions and connections between religious groups were already the norm among the populace during Zeng’s life. These conditions offered a natural environment to foster Zeng Jinglai’s “boundary crossing.” 　　 Keywords: Zeng Jinglai 曾景來, cross border, Dongjing Temple 東淨寺, history of Buddhism in Taiwan, folk beliefs 　　 ── 敬虔與遊戲—阮昭明與屏東林邊水鄉的生命靈修 　　 王鏡玲 真理大學宗教文化與資訊管理學系教授 　　 摘要 　　阮昭明（1933-2019）一生投入風琴聖詩的靈修與推廣，是長老教會從二十世紀中葉到二十一世紀初期，從後日本殖民時代、美英對國民政府影響下的台灣社會，所反映的獨特新台灣靈性文化。阮昭明受到長老教會早期宣教士所建立的基督教傳統的影響，透過既敬虔又充滿詩意的風琴聖詩演奏，以其個人獨特的風琴詩人的專注，與無私分享的宗教精神，在所居住屏東林邊的水鄉，體現了基督教的靈修美學。這種面對受苦、受挫的人生，依然全心專注、浪漫、自在悠遊的信仰態度，我稱為既敬虔又有「遊戲」精神的生命靈修。阮昭明用自身有限的經濟力、以個人的信仰見證，與草根菁英的人文關懷，打造出一扇宗教改革「人人皆祭司」、有別於基督新教體制的信仰實踐。在變遷的當代台灣社會，這代表一個即將消逝的早期西方宣教師所建立的平信徒敬拜與靈性特色。 　　 關鍵字：長老教會、阮昭明、風琴聖詩、靈修、美學  　　 　　 Godliness and Play—The Living Spiritual Practices ofŃg Tsiau-bîng in Linpien Township of Pingtung 　　 Wang Ching-Ling Professor, Department of Religious Culture and Information Management, Aletheia University 　　 Abstract 　　Ńg Tsiau-bîng (1933–2019) devoted his whole life to the spiritual practice and promotion of organ hymns, a reflection of the Presbyterian Church’s unique and new spiritual culture prevalent from the mid 20th century to the early 21st century, when Taiwanese society was transitioning away from Japanese colonial rule and the national government was under the impact of the US and Great Britain. Ńg Tsiaubîng was influenced by the Christian traditions established by early Presbyterian missionaries. Through his organ hymnal performances, pious and filled with poetic sentiment, which demonstrated his own unique individual focus, and a religious spirit of selfless service, he embodied Christian spiritual aesthetics in Pingtung’s Linpien Township. I have termed Ńg Tsiau-bîng’s attitude towards faith, one defined by wholehearted concentration, yet also romanticism and leisurely play even in the face of suffering and setback, “living spiritual practices of godliness and play.” Ńg Tsiau-bîng, through the use of his own limited financial resources and his personal faith testimonies, which he joined with a humanistic care for grassroots elites, forged the religious reform principle of “universal priesthood,” one quite different from the faith practices of Christian Protestant systems. In a changing modern Taiwanese society, this represented a form of lay worship and a characteristic of spirituality,first established by early western missionaries, which would soon fade away in the Presbyterian Church in Taiwan.   Keywords: Presbyterian Church, Ńg Tsiau-bîng (Ruan Zhaoming 阮昭明), organ hymns, spiritual practices, aesthetics 　　 ── 「信道不信佛」：浙南文成畬族道教科儀文獻初探 　　 林振源 政治大學宗教研究所助理教授 　　 摘要 　　本文擬通過在浙南文成發現的畬族道教科儀文獻──以乾隆年間（1735-1796）抄錄的八本科儀抄本為中心，結合儀式內容、教法源流、傳承譜系及當地不同儀式傳統的異同進行分析比較，初步說明文成畬族道教科儀文獻的基本情況與特點，以及當地不同儀式分類體系──包括天台靈寶、天心、閭山、釋教之間的混融與互動關係。   關鍵字：畬族、道教科儀文獻、儀式分類、天台靈寶、天心正法 　　 　　 “We Believe in Daoism, Not Buddhism”: A Preliminary Investigation of the Daoist Liturgical Manuscripts of the She 畬 Ethnic Group of Wencheng 文成, Southern Zhejiang 浙江 　　 Lin, Chen-Yuan Assistant Professor, Graduate Institute of Religious, National Chengchi University 　　 Abstract 　　This article aims to analyze and compare eight Daoist liturgical manuscripts of the She 畬 ethnic group in Wencheng County 文成縣 in southern Zhejiang 浙江, all transcribed during the reign of the Qianlong 乾隆 Emperor (r. 1735–1796). In doing so, it addresses the content of the rituals, the origins of their exorcist methods, the transmission lineages, and the similarities and differences with various local ritual traditions. The article offers a preliminary explanation of the basic conditions and characteristics of these manuscripts, as well as an account of the classification system of different local ritual traditions that include mixtures and interactions between Tiantai Lingbao 天台靈寶 (Numinous Treasure of the Celestial Platform), Tianxin zhengfa 天心正法 (Orthodox Methods of the Celestial Heart), Lüshan 閭山(Exorcist Rituals of Mount Lü), and Shijiao 釋教 (Popular Buddhism).   Keywords: She 畲 Ethnic Group, Daoist liturgical manuscripts, ritual classification, Tiantai Lingbao 天台靈寶 (Numinous Treasure of the Celestial Platform), Tianxin zhengfa 天心正法 (Orthodox Methods of the Celestial Heart) 　　 　　 ── 狐仙傳說與香港狐仙信仰初探 　　 陳康言 以色列特拉維夫大學博士後研究員 　　 摘要 　　狐仙信仰在中國有著源遠流長的歷史，亦是一種流行於百姓階層中的民間信仰。早在先秦時期，狐已帶有道德上的意義。自唐代以來，狐一直為華北地區的一種古老民間信仰，古人相信老狐可以修道成為神仙助人，亦可以成為妖精祟人，這反映了狐仙的兩義性。此信仰雖然植根在中國北方，但亦出現在華南地區的香港。在現今都市化的發展下，狐仙信仰已呈現出一幅獨特的面貌。在今日香港，華人為社會上的大多數，相關的民間信仰神祇為數甚多，狐仙信仰亦為其中之一。但長久以來，由於中國宗教往往簡單地分為制度性宗教（ institutional religion ） 與擴散性宗教（diffused religion），而狐仙信仰則標籤為後者，故相關的研究結果並不豐富。故此，筆者希望藉由此論文，了解狐仙信仰在今日香港社會的情況。本文將會以筆者在香港兩個拜祭狐仙的地點為中心，探討香港狐仙信仰背後的傳說，了解香港狐仙信仰的現況。 　　 關鍵字：狐仙信仰、香港、狐仙傳說、民間信仰、香港道教 　　 　　 A Preliminary Study of Fox Spirit Legends and the Fox Spirit Beliefs in Hong Kong 　　 Donald Hong Yin CHAN Postdoctoral fellow, The Department of East Asian Studies, Tel Aviv University 　　 Abstrct 　　Fox sprit beliefs have a longstanding history in China and have been a form of popular religion prevalent among the common populace. Even prior to the Qin 秦 dynasty (221-206 BCE), foxes were attributed with moral significance. Since the Tang 唐 dynasty (618-907), popular religious practices in northern China have included fox spirits. In these ancient times, people believed that old foxes, having cultivated themselves, could transform into either divine transcendents to help people or bewitching sprites to afflict people, thus reflecting their dual nature. Although the fox spirit belief is rooted in northern China, it also emerges in Hong Kong in southern China. Nowadays, having developed under the forces of urbanization, fox spirit beliefs and practices are quite unique in Hong Kong. In present-day Hong Kong, a predominantly Han Chinese society, there are numerous deities associated with popular religious practices, and those related to the fox spirit beliefs are one category among many. However, for some time now, Chinese religions have been divided into two simplistic categories—institutional and diffused religion—with the fox spirit beliefs placed in the latter. It is for this reason that research on the fox spirit beliefs has been somewhat limited, as diffused religion has been perceived as more difficult to study. Therefore, with this article, I aim to expand our understanding of the fox spirit beliefs by exploring its current situation in contemporary Hong Kong society. The article focuses on two sites of fox spirit worship and discusses the legends behind fox spirit beliefs and practices in Hong Kong to better grasp the present state of the cult there. 　　 Keywords: fox spirit beliefs, Hong Kong, fox spirit legends, Hong Kong Daoism, Popular Religion　　 　　 　　 ────── ■ 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/；查詢網址：http://www.swfc.com.tw/contact.php，電話：+886 2-2341-5293，聯絡人：曾小瓔小姐。

｜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

｜政治大學華人宗教研究中心－《華人宗教研究》第18期｜ 目次 [一般論文] 林欣儀｜敦煌密教文獻中的觀音信仰與胎產護佑：以四份寫本為中心的考察 蔣馥蓁｜「隨門分事」──四川科儀傳統《廣成儀制》節次安排與分類的概念討論 林敬智｜通敵者或救世者？對一貫道漢奸爭議之反思 洪瑩發｜道佑南瀛：臺南靈寶道壇的歷史與田野芻探 Stefan Kukowka(顧頡鋒)｜The Construction of a Buddhist-Confucian Discourse Community: A Discourse Analysis of the Family Ethics Propagated by Hwadzan Pure Land Association [譯稿] John Lagerwey，林振源 譯｜「遊行天下斬妖精」：法場，台灣北部的驅邪儀式 ──── 敦煌密教文獻中的觀音信仰與胎產護佑： 以四份寫本為中心的考察 林欣儀 佛光大學佛教學系助理教授 摘要 敦煌留存的密教文獻中有不少涉及求子、胎產護佑和難產處置的陀羅尼或符印，當中又以各種密教形態的信仰為大宗。南北朝至隋唐時期，隨著各類陀羅尼及密教觀音經典的傳譯，其中涉及胎產護佑與療癒的咒語和符印也逐漸流傳。在這些產孕陀羅尼或符印寫本中，混融大量道教符印元素，與其原來所依據之佛典已相當不同。本文首先檢視與觀音有關、提供胎產護佑符咒的大乘與密教佛典，接著聚焦四份敦煌寫本文獻，分析當中符咒文字和圖像內容的意涵，並追溯相關佛典。本文指出，觀音與產孕護佑的連結，在唐代千手千眼觀音系列經典的翻譯後日益強化。此外，有些寫本中以觀音為名、卻以道符型態出現的產孕符印，亦出現於唐宋醫書中。這展現地方儀式的執行者在實踐層面對佛道的創造性揉合，也顯示他們身處於醫道共享的咒禁傳統中。 關鍵字：觀音信仰、密教、敦煌文獻、胎產、佛道交涉 ── 「隨門分事」──四川科儀傳統《廣成儀制》節次安排與分類的概念討論 蔣馥蓁 中研院民族所博士後 摘要 「隨門分事」是廣成科本中編排的一類指示，系指行進到了某些環節，高功、經師便應根據該場儀式的要義──主要是根據其齋醮的分類，來做調整變化，其變動可能是說文內容、請神祇功曹、執行時辰、符命功訣、誥文贊韻等等，使其運用可以更適切於愈多情境。如此很清楚地表示了廣成科儀在編纂之初，就存在將齋醮法事橫向聯結、交構組合的設計特點。經由對隨門分事的考察，將有助於瞭解廣成科儀在節次安排上的思考邏輯。自清代起川西地方的道教科儀，率以科儀叢集《廣成儀制》為主流，不論是全真或正一道士都有使用，直至今日仍是如此。目前傳世的廣成科儀本尚有三百多部，因缺乏權威有脈絡的目錄，對它們的分類討論 將成為理解其構成運用很重要的一環。 關鍵字：隨門分事、廣成儀制、儀式分類架構 ── 通敵者或救世者？對一貫道漢奸爭議之反思 林敬智 政治大學宗教研究所助理教授 摘要 1940 年代一貫道快速發展為全國性宗教，然而對日抗戰淪陷區經歷，卻在戰後招來「通敵」批評，尤其部分一貫道精英與日本統治者及其扶植傀儡政權的互動，更經常被貼上「漢奸」標籤，特別是1950 年中共政權全面掌權後，此批判更是一貫道被全面鎮壓的主要罪名。本文試圖透過晚近學界對漢奸議題的反省，重新還原歷史真相，跳脫關於「漢奸」的迷思與先入為主立場，重新定位戰時一貫道的發展。透過官方調查資料，澄清一貫道並無漢奸之嫌、亦無受害人投訴。本文聚焦幾位涉入漢奸爭議 領導人物，列舉道場前輩親身經歷，反映一貫道在戰爭期間一樣受到監視與取締，史料顯示一貫道核心幹部堅持在不同政治勢力間保持中立、不參與政治的態度，只為在戰亂中拯救道親，成為撫慰人心避風港，並堅守民族大義，其在抗戰期間成為全國最大民間宗教，乃因其濟度救世在民間得到認可。 關鍵字：一貫道、漢奸/通敵者、張天然、救世團體、濟度宗教 ── 道佑南瀛：臺南靈寶道壇的歷史與田野芻探 洪瑩發 政治大學華人宗教研究中心博士級研究員 摘要 臺南靈寶道壇在臺灣知名度與影響力甚大，但學者目光多集中於府城內，其他重要道壇常被忽略，所以本文企圖從傳統道壇普查，建構出其基礎面貌與變化。從三個面向理解道壇概況與歷史變遷，首先為行業圈與重要道壇的教授傳衍，建構重要道壇分布與傳承體系，並理解在不同時代中，如何傳衍與擴展勢力，以及面對現代社會，因為人際、社群網路等因素，打破行業圈後，重新適應新行業生態。另科儀演法與變遷，從內部交互影響與面對社會變遷、因現代生活型態，造成小法事與功德科儀型態改變與減少，而需要調整儀式與經營型態；也談及各時代知名高功與道壇對臺灣道教的相關影響。最後從道法傳承與奏職相關制度，討論道士學習與取得道眾及社會認同的方式，與「傳親」及「遠傳」的傳統授徒策略和結盟體系，以及道壇如何因應現代社會的調適。 關鍵字：行業圈、道壇系譜、道法傳承、儀式變遷、湖街法 ── The Construction of a Buddhist-Confucian Discourse Community: A Discourse Analysis of the Family Ethics Propagated by Hwadzan Pure Land Association Stefan Kukowka (顧頡鋒) International dual degree (cotutelle) Ph.D. student at National Chengchi University and Institut National des Langues et Civilisations Orientales (INALCO). Abstract This paper aims at analysing the creation of an exclusive discoursive community regarding the lay education of ‘Hwadzan Pure Land Association’(huazang jingzong xuehui 華藏淨宗學會) by applying Michel Foucault’s theoretical concept of ‘discourse.’ Hwadzan displays distinct characteristics in terms of its advocated path towards rebirth into Amitābha’s Pure Land. The recitation of Amitābha’s name (nianfo 念佛) is not enough to achieve rebirth, instead, monastics and laypeople have to focus on this-worldly cultivation based on Confucian and Daoist scriptures to build a foundation that allows them to advance towards higher levels of spiritual cultivation.Discourse analysis helps us understand the societal level of meaning that lies beyond grammatical minutiae and how individuals, although already being part of certain discourses, are able to utilise power, knowledge, and truth to construct a discourse that provides a religious identity and existential meaning. Reality shapes discourse but the individual and collective reality is also transformed by discourse. Discourse, as an institutionalised pattern of knowledge, manifests itself in disciplinary structures by connecting knowledge and power, it includes the process of writing, reading, and exchange. Hence, central questions are (1) what can be spoken of, (2) where and how one may speak, and (3) who may speak. In other words, what is the doctrinal foundation referred to, where and how can be spoken about it, and who controls the discourse to speak about it? I argue that the umbrella terms ‘Traditional Chinese Education’ and ‘Buddhist Education’ are at the centre of the Buddhist-Confucian discourse of Jingkong’s Pure Land movement and Hwadzan’s lay education. Both terms are broad enough to structure the temporal meaning of the mundane world in Confucian terms, while at the same time opening a Buddhist path out of suffering, leading to rebirth into Amitabha’s Pure Land. Keywords: Pure Land Buddhism, Taiwanese Buddhism, Jingkong, Michel Foucault, Discourse Analysis ── [譯稿] 「遊行天下斬妖精」 法場，臺灣北部的驅邪儀式 John Lagerwey (勞格文) 著 曾任法國遠東學院(EFEO)研究員、法國高等研究學院(EPHE)教授、香港中文大學(CUHK)講座教授，現任巴黎利瑪竇學院(Institut Ricci de Paris) 院長 林振源 譯 政治大學宗教研究所助理教授 摘要 驅邪也許是中國宗教建築的基石。二千年來他們被設計成一種司法審訊過程，類似於古代薩滿教和戲劇。根據1984 年11月對臺灣北部道士驅邪儀式的研究表明，事物的象徵性轉變是這種複雜儀式的核心；每一個儀式都對應著一個不朽的神仙，祂一旦被召喚，就會引起所需的變化，從而有效地完成儀式。 關鍵字：道法二門、閭山門下、三奶夫人、臨水夫人、王母 本文原出處 John Lagerwey, 「 ‘Les t tes des d mons tombent par milliers’: Le fachang, rituel exorciste du nord de Taiwan,」 Du bon usage des dieux en Chine (L’Homme 101, janvier-mars), pp.101-116. 本篇中英文關鍵字為譯者所加。 ────── ■ 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，舉凡有關華人宗教之學術研究論著，尤其歡迎民間教派宗教相關之研究，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：華人宗教研究撰稿格式。投稿信箱：cscrtw@gmail.com。

｜政治大學華人宗教研究中心－《華人宗教研究》第17期，「女性與女神研究 專輯」｜ 　 目次 [專輯特稿] 張珣｜以文字或以身體傳教？ 女神研究芻議：以媽祖信仰為例 [專輯論文] 丁仁傑｜女神拯救父權社會？！ 女性成神歷程中的性別對話與靈驗展現 唐蕙韻｜金門法派儀式與私佛信仰的結構關係 Show Ying Ruo（蘇芸若）｜ Virtuous Women on the Move: Minnan 閩南Vegetarian Women (caigu 菜姑) and Chinese Buddhism in Twentieth-Century Singapore [一般論文] 蕭進銘｜戰前淡水靈寶道壇的歷史與變遷 ──連結地方歷史、社會及宗教發展的探討 ──── [專輯特稿] 以文字或以身體傳教？ 女神研究芻議：以媽祖信仰為例 張珣 中研院民族學研究所研究員兼所長 摘要 制度宗教與地方宗教的差別有很多面向可以討論，其一是傳教媒介的差異。制度宗教的傳教媒介，相當程度依賴文字經典與神職人員對經典的詮釋，從而能有標準化的教義與儀式，以及教會的權威。然而，僵化與制式的儀式與權威，讓信徒也相對地漸失其對神聖的即時體會與經驗。反之，地方宗教以其貼近在野庶民，信仰內容歧異與雜亂，但是信徒對於神聖的體驗與感受卻生動與即時。 媽祖被國家敕封為「天后」，是國家道教（制度宗教）的一部分。雖然許多地區的女神被吸納進入媽祖林默娘體系，卻還有不斷冒出的地方小女神，都以其顯靈的事蹟與降乩來傳教。文字或經典不屬於她們，身體才是她們的主要傳播媒介。所以本文嘗試討論文字和身體傳教的差異與社會效應。 關鍵字：女神、文字、身體、媽祖、宗教理論 Spreading Religious Teachings through Text or the Body? Some Thoughts on the Study of Goddesses: The Example of Mazu 媽祖 Beliefs Chang Hsun Research Fellow and Director, Institute of Ethnology, Academia Sinica Abstract　 The distinctions between institutionalized religions and local religions can be discussed from many angles; one of these is the difference in the medium used to spread religious teachings. Institutionalized religions rely, to a great extent, on the medium of text and scripture, as well as clergy members to interpret those texts, which, in turn, standardizes doctrine and ritual and solidifies the authority of the church. However, rigid, systematized rituals and authority cause adherents to gradually lose their sense of immediate comprehension and experience of the divine. On the other hand, local religions, by being intimately tied to the multitudes of people who lack institutional power 在野庶民, involve more diverse and disordered beliefs, yet adherents’ experiences and perceptions of the divine remain more lively and immediate. When the state granted Mazu the title of Empress of Heaven (Tianhou 天后), she then came under the auspices of state Daoism (i.e. institutionalized religion). Though many local goddesses were also absorbed into the same system as Mazu (or Lin Moniang 林默娘), there were still the continuous appearances of lesser local goddesses, who transmitted religious teachings through divine manifestations, either in their deeds or divination. Texts or scriptures were never part of these goddesses’ appeal; the body was their primary medium of dissemination. Thus, this paper discusses the differences between transmitting religious teachings through text and the body, as well as the social effects of these means. Keywords: goddess, text, body, Mazu 媽祖, theory of religion ── [專輯論文] 女神拯救父權社會？！ 女性成神歷程中的性別對話與靈驗展現 丁仁傑 中研院民族學研究所研究員 摘要 漢人父權社會在意識形態與宗教層面，都把女性當作具有汙染性的，並在許多方面消極禁止女性參與宗教儀式和政治事務。但漢人社會中的女神崇拜（觀音、媽祖、無生老母、臨水夫人等）又是特別的蓬勃發展並具有社會影響力，我們該如何來理解有關現象？Sangren 指出，漢人社會裡女性神明的表徵，會和現實社會裡所認定的女性特質完全相反，而有著絕對完美的形象。Duara 指出，神明神話故事背後各種不同的權威與敘事有可能層層疊疊並存在同一象徵符號裡，政治上的影響則是，政權對文化符號的刻劃，並不會完全壓抑其他的聲音，而反而是在半遮半掩中，有可能由多樣性裡獲得力量。但我認為，漢人女神信仰既非完美投射，也非多元訊息的並存，而是不同層次的女神信仰，或是說各個同樣女神裡的多重形像，共同構成了漢人父權社會的「次體系」或「修補體系」，使得漢人父系社會處在一個連續性的既排除又包含的狀態，也拯救父權社會免於崩潰。這個「次體系」有三個層次（宗族、社區、國家），並分別以父女軸、母子軸和母德理想性範疇為主要導向。而這個「次體系」，在「女性鬼魂經由關係性具象化所達成的成就」和「父系系統的覆蓋」兩個面向之間的交錯裡，共同形構了各類女神範疇，並舖連出了女性成神的歷程。這個歷程，也反映出來了女性與父系社會所進行的內在性的對話。本文將以台灣地方性田野材料、女神史料與既有女神研究文獻，來達成以上分析性的討論。 關鍵字：父權社會、女神、民間信仰、媽祖、觀音、靈驗 Goddess Saves Patriarchal Society: Gender Interlocution and Efficacy Performance in Becoming a Female Deity Ting, Jen-chieh Research Fellow, Institute of Ethnology, Academia Sinica Abstract Under Chinese patriarchal umbrella, it is believed that woman has been polluted. Woman is prohibited from political and some ritual participation. Nevertheless, goddess (Kuan Yin, Ma Tsu, Unborn Mother, Lady overlooking the water, etc.) worship is prosperous and influential in Chinese society. How can we resolve this puzzle? Sangren suggests an opposite symbolic projection for female deities, thus they will be perfect without any fault within the symbolic realm. Duara said, the evolution of symbols along a semantic chain. A symbol draw its power from its resonances in the culture, from the multiplicity of its often half-hidden meanings. But, I would like to point out that goddess is neither perfect nor multiplicity. Multiple images and multiple interpretations actually constitute a mutually shared subsystem, or say, a compensational system for the patriarchal society. Patriarchal society is in a continuous process with both inclusivity and exclusivity, goddess worship play a crucial role within this dynamic path. There are three aspects of this compensational system: lineage, community and state, each with a specific orientation as fatherdaughter axis, mother-son axis, and an idealized mother virtue attributed. This subsystem constitutes by two dimensions: achieving through relational actualization, and the imposition of patriarchal system. Different kinds of goddess posit distinctly within these two dimensions. This also frame a path for the developmental stages of female deities. Through historical archives and field materials, we can glimpse this process of gender Interlocution and efficacy performance for a female deity in a Chinese patriarchal society. Keywords: patriarchal society, goddess, folk religion, Ma Tsu, Kuan Yin, efficacy ── [專輯論文] 金門法派儀式與私佛信仰的結構關係 唐蕙韻 國立金門大學華語文學系教授 摘要 金門私佛神壇不論是否開放神壇供人問事，從乩身成乩到成乩以後的年度祈安醮，都延請法師及法師壇施作相關儀式。即使偶爾延請的是所謂「道士底」的道壇，過程中一貫是頭戴法師眉葉、執蛇頭法索的法師裝束和法派意味濃厚的儀式。本文根據金門田野考察，探索金門私佛信仰與法師的合作關係如何建立、法派儀式特徵與私佛信仰如何構成穩定關係，乃至形成村落宮廟體系之外的另一系民間信仰傳統。 關鍵字：查某佛、閭山、進桶盤、過路關、過布橋 The Structural Relationship between Ritual Master Lineage Rites and Private Buddhist Altar Practices in Jinmen Tang Hui-yun Professor, Department of Chinese Studies National Quemoy University Abstract Regardless of whether private Buddhist altars in Jinmen are open to the public for people to visit and make inquiries before the divine, their leaders always employ ritual masters and their troupes to perform related rites, whether that be for when divinatory rites mark individuals as future spirit-mediums, the ceremonies for becoming a spirit-medium, or for the annual libation (jiao 醮) rituals organized to pray for health and security. Even if, on occasion, the employment arrangement is deemed as one in which “Daoist priests are the lesser” (Daoshi di 道士底), the ritual process is led throughout by a ritual master, wearing ritual headdress (meiye 眉葉) and holding a snake-headed whip-like ritual implement (shetou fasuo 蛇頭法索), and retains strong undertones of ritual master rites. Based on fieldwork in Jinmen, this article explores how cooperative relationships are established between Jinmen’s private Buddhist altars and ritual masters and how a stable relationship is constituted between an altar’s practices and beliefs and the ritual masters’ distinctive rites. The article also considers how the two religious groups have formed an alternative tradition, one beyond the village temple system, of popular religious beliefs and practices. Keywords: Chamou Buddha 查某佛 (female spirit medium), Lushan 閭山, Advancing the Pail and Platter ritual (Jin tongpeng 進桶盤), Crossing the Barriers ritual (Guo luguan 過路關), Crossing the Cloth Bridge ritual (Guo buqiao 過布橋) ── [專輯論文] Virtuous Women on the Move: Minnan 閩南 Vegetarian Women (caigu 菜姑) and Chinese Buddhism in Twentieth-Century Singapore Show Ying Ruo Postdoctoral Fellow, Asia Research Institute, National University of Singapore Abstract This article focuses on a heretofore little-studied community of Chinese Buddhist women in Singapore, vegetarian women (caigu 菜姑) of China’s Minnan 閩南 region (Southern Fujian 福建), exploring their historical origins and social networks in the region. Drawing on ethnographic insights and written sources, this study presents a picture of a twentieth century transnational Buddhist network initiated and maintained by these women. The paper discusses how the fluidity of their Buddhist identities reveals transformations in regional Buddhist movements and their negotiations within that context. Such diverse images of female Chinese Buddhists allow us to reconsider the many historical faces of “traditional Buddhist women.” In this case, the Buddhist women’s active networks were not confined to the family, and they did not rely on men in socioeconomic endeavors. As an important, female diasporic group in the nineteenth and twentieth centuries, caigu often negotiated and integrated both their religious resources and dynamic roles across international locales. By establishing vegetarian halls, Buddhist temples, schools, and business networks, caigu from Minnan served as significant links in the Buddhist social networks between China and Southeast Asia. The women remained intrepid in striving for survival, while at the same time maintaining this little-known Chinese Buddhist sisterhood. Keywords: vegetarian women (caigu 菜姑), Minnan 閩南 (Southern Fujian 福建), Chinese Buddhism, female monastic orders, Buddhism 移動的善女人：閩南菜姑及二十世紀新加坡漢傳佛教 蘇芸若 新加坡國立大學亞洲研究中心博士後研究員 摘要 本文聚焦學界較少關注的新加坡佛教女性群體—閩南菜姑，探索其歷史淵源及其在區域間行使的社會網絡。通過田野調查及文獻研究，本文呈現菜姑參與建構並積極維繫的二十世紀跨國佛教網絡，討論其佛教身份的流動性如何透露了區域間佛教運動之轉變與協商的語境。多樣化的漢傳佛教女性圖像讓我們得以再思傳統佛教女性的多重歷史面貌—她們的活動網絡不局限於家内，或需要在經濟上依賴男性；作爲十九世紀、二十世紀重要的女性離散群體，她們時時協商並整合其宗教資源與跨域的能動性。通過建立齋堂、佛寺、學校、生意網絡等，閩南菜姑是中國與東南亞國家之間佛教社會關係網絡的重要連結。她們在堅毅求存的同時，維繫著鮮爲人知的佛教姐妹會。 關鍵字：菜姑、閩南、漢傳佛教、齋姑、佛教 ── [一般論文] 戰前淡水靈寶道壇的歷史與變遷 ──連結地方歷史、社會及宗教發展的探討 蕭進銘 真理大學宗教文化與資訊管理學系教授 摘要 本篇論文，結合文獻分析、田野調查、深度訪談及對比研究等方法，來探討剖析淡水靈寶道壇在清領、日治兩個不同時期的具體發展演變情形，其與地方歷史、社會、宗教和不同儀式專家間的密切互動，以及影響其興衰變遷的各種主要原因。 依本文之見，以泉州移民為主體的清代滬尾港街，大約在嘉慶、道光之時，可能即有靈寶道壇的傳入。清末開港後，淡水受惠於開港所帶來的經貿繁榮，由是而造就日治初、中期淡水靈寶道壇在傑出道士施煥的帶領下，所出現較為昌盛的局面。及至日治後期，皇民化運動全面性的推行，淡水的靈寶道壇，在殖民政府的高壓統治下，也被迫轉向學習佛教儀式及參與官方所要求舉辦的法會，由是而受到短暫的頓挫。但這樣一時性的衝擊，並未根本動搖淡水靈寶的根基，是以到了戰後，便很快得到復甦，但同時也面臨各種嶄新的局面和挑戰。 關鍵字：淡水、漢人社會、靈寶道壇、施煥、皇民化運動 The History of the Danshui Lingbao Daoist Altar and its Evolution before World War II：An Examination Linking Local History, Society and Religious Development Hsiao Chin-ming Professor, Department of Religious Culture and Information Management, Aletheia University Abstract This article combines the methods of document analysis, fieldwork, in-depth interviews, and comparative research to examine and analyze the development and evolution of the Danshui 淡水 Lingbao 靈寶 Daoist altar during the Qing Dynasty and the period of Japanese rule, its close interactions with local history, society, religion, and different ritual specialists, as well as the primary reasons affecting its rise and fall. According to the article’s arguments, the Lingbao Daoist altar may have been brought, probably in either the Jiaqing 嘉慶 (1796–1820) or Daoguang 道光 (1820–1850) reign period, to the streets surrounding the Qing dynasty Huwei Port 滬尾港, where the majority of people were emigrants from Quanzhou 泉州. After the opening of the port in the late Qing Dynasty, Tamsui benefited from the resulting economic and trade boom, which also led to a more prosperous situation for the Danshui Lingbao Daoist altar, led by the outstanding Daoist Shi Huan 施煥, in the early and middle periods of Japanese rule. In the later period of Japanese rule, the policies of the Kōminka Movement were fully implemented, and under the repressive rule of the colonial government, Danshui’s Lingbao Daoist altar was forced to study Buddhist rituals and participate in official Buddhist ritual assemblies required by the government, temporary setbacks for the altar. However, these brief disruptions did not fundamentally shake the foundation of the Danshui Lingbao Taoist altar; thus, after World War II, it was able to quickly recover, but at the same time it also faced new situations and challenges. Keywords: Danshui 淡水 (Tamsui), Chinese society, Lingbao 靈寶 Daoist altar, Shi Huan 施煥, Kōminka Movement ────── ■ 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，舉凡有關華人宗教之學術研究論著，尤其歡迎民間教派宗教相關之研究，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：華人宗教研究撰稿格式。投稿信箱：cscrtw@gmail.com。

｜政治大學華人宗教研究中心－《華人宗教研究》第16期｜ 　 目次 [特稿] 李豐楙｜「保生大帝」的封號之謎 [一般論文] 謝仁壽、周復初｜論加爾文和李常受「呼求主名」的教訓與實踐：基督教「終極處境」與中國化 黃柏棋｜祖靈是祖先的靈魂嗎？一個比較觀點上的考察—以漢人祖先祭祀和泰雅族rutux 信仰為主要參照點—紀念張光直先生— 洪瑩發、范毅軍、張智傑、廖泫銘｜ 空間視野與地方知識：臺灣宗教與時空分析的回顧與展望 胡其瑞｜數位人文視野下的華人宗教研究：以DocuSky 數位人文學術研究平臺為例 ──── 「保生大帝」的封號之謎 李豐楙 政治大學名譽講座教授 摘要 吳夲是否有「保生大帝」之封，民眾與學界的看法分歧。明初禮部敕封嚴格，已受封、賜額者雖未被廢，但吳真人許多祠廟既未列祀典，保生大帝號也未見於官方記載，故學者認為應屬偽造！其神格既不再上昇，福建青礁、白礁二祖宮仍可與地方道士合作，轉由天師府依據《天壇玉格》受籙並予陞奏，即所謂「道封制」。這些文檢依例焚化，青礁或白礁均未留存，但從遺存資料可以佐證確有其事：一如美國紐約大都會博物館藏封神圖卷，二為道壇遺留的受籙文檢，既可親至天師府陞奏，也可代香遙叩。由此解讀明清神傳（Hagiography）所載的全稱，既有宋代累封的冲應、孚惠、普祐、妙道諸號；而「昊天金闕御史」則屬新封，乃見於《天壇玉格》的正、從四品；「保生大帝」的帝君一級，亦屬道教的高階仙聖。可見其職司由宋元入明清，既由神醫而醫神，亦關聯道教的「天醫院」，故從道教封神制或可排除偽造之說。 關鍵字：吳真人、保生大帝、道封、天壇玉格 The Mystery of the Investiture of the Great Emperor who Protects Life (Baosheng dadi 保生大帝) Lee Fong-mao Emeritus Professor, National Chengchi University Abstract　 Members of the public and scholars disagree on whether Wu Tao 吳夲 was bestowed the honorary title of Baosheng dadi. The Ministry of Rites in the early Ming dynasty tightly controlled the bestowal of titles, but for those deities that had already received an honorary title or been granted an imperial placard they were not stripped of these. However, not only are many shrines and temples dedicated to the Perfected Being Wu (Wu zhenren 吳真人) not listed in the sacrificial registers (sidian 祀典), Baosheng dadi also does not appear in official records; thus, scholars consider the honorary title to be falsified. Wu zhenren never ascended to a higher position, but Qingjiao 青礁 and Baijiao 白礁, two ancestral temples (zugong 祖宮) both located in Fujian province, were still able to cooperate with local Daoist priests to promote the deity. They did so by turning to the register system of the Celestial Master Bureau (Tianshifu 天師府) based on the Jade Models of the Celestial Altar (Tiantan yuge 天壇玉格); this was the so-called “System of Daoist Investiture” (Daofeng zhi 道封制). Any ritual documents from that time that may help us to understand the events of Baosheng dadi’s investiture were burned according to ritual precedent and both temples no longer exist, but we can still confirm the Daoist investiture from other extant sources, such as 1) an illustrated scroll of the investiture of gods preserved in Metroplitan Museum of Art and 2) register records and documents handed down within Daoist altars. With these materials, we can begin to decipher some of the full titles recorded in Ming and Qing dynasty hagiographies, as well as honorifics such as “Surging Resonance” (chongying 冲應), “Trusted Benevolence” (fuhui 孚惠), “Universal Blessing” 普祐, “Wondrous Dao (miao Dao 妙道), and various others, which accumulated during the Song dynasty. Baosheng dadi’s new honorary title, “Imperial Censor of the Golden Portes of the Vast Heavens” (Haotian jinque yushi 昊天金闕御史 can also be found within the lists of ranks and titles of the Tiantan yuge; the category of Imperial Lord (dijun 帝君), to which Baosheng dadi belongs, is also a high-rank of transcendents and sages within Daoism. We can see from the deity’s office and duties that, from the Song and Yuan into the Ming and Qing, Baosheng dadi was promoted from a functionary of divine medicine to become a medicine god, which linked him with Daoism’s “Medical Institute of the Heavens” (Tian yiyuan 天醫院). Thus, by examining the Daoist system of investiture for deities, we might discard the notion that the god’s investiture and honorary title were falsified. Keywords: Perfected Being Wu (Wu zhenren 吳真人), Great Emperor who Protects Life (Baosheng dadi 保生大帝), Daoist investiture, Jade Protocols of the Celestial Altar (Tiantan yuge 天壇玉格) ── 論加爾文和李常受「呼求主名」的教訓與實踐：基督教「終極處境」與中國化 謝仁壽 台灣基督教信仰研究協會研究員 周復初 國立中央大學榮譽教授 摘要 對於華人基督徒而言，「呼求主名」已經成為地方召會的外顯記號之一，似乎與加爾文的改革宗神學毫無關係。事實上，加爾文在《加爾文聖經注釋》和《基督教要義》中至少404 次論及「呼求主名」，而李常受也在《生命讀經》和《新約總論》中論及「呼求主名」至少641 次。他們皆以三一神為「終極處境」，雖各有對舊約和新約的側重，仍不約而同地把「呼求主名」置於其敬拜與操練敬虔的關鍵地位。他們對「呼求主名」的教訓與操練，在三一神觀、基督觀、聖靈觀、救恩觀、教會觀和敬拜讚美等領域皆是高度相似，卻也體現出人觀的差異。地方召會將「呼求主名」作為核心操練，這做法其實更呼應改革宗傳統中對「終極處境」中國化的重視，要求將信仰核心元素完整且準確地轉移至中國的處境中，避免「宗教混合主義」的發生。 關鍵字：加爾文、李常受、呼求主名、終極處境、中國化 The Teaching and Practice of “Calling on the Name of the Lord” by John Calvin and Witness Lee: The “Ultimate Context” of Christianity and Sinicization Jen-Sou Hsieh Research Fellow, Christian Belief Research Institute Fu-Chu Chou Honorary Professor, National Central University Abstract For Chinese Christians, “Calling on the Name of the Lord” has become one of the explicit markers of the Local Church, and it seems to have absolutely no relationship with Calvin’s Reformed Theology. In fact, John Calvin, in his Bible Commentaries and Institutes of the Christian Religion mentions “Calling on the Name of the Lord” at least 404 times, while Witness Lee, in his Life-Study of the Bible and Overview of the New Testament, does so at least 641 times. They both conceive of the Triune God as the “Ultimate Context,” and, although each places different emphasis on the Old and New Testaments, coincidentally place “Calling on the Name of the Lord” in a crucial place within Christian worship and practices of piety. Their teachings and practices regarding the concept are quite similar in terms of their views of the doctrine of God, Christology, pneumatology, soteriology, and ecclesiology, but also reflecting the variation in anthropology. The Local Church considers “Calling on the Name of the Lord” of the core practice. This actually further corresponds with the emphasis placed on the Sinicization of “Ultimate Context” within Reformed Theology traditions. It requires that the core elements of belief be fully and accurately transferred into the Chinese context, thus avoiding the occurrence of religious syncretism. Keywords: John Calvin, Witness Lee, Calling on the Name of the Lord, Ultimate Context, Sinicization ── 祖靈是祖先的靈魂嗎？一個比較觀點上的考察—以漢人祖先祭祀和泰雅族rutux 信仰為主要參照點 —紀念張光直先生— 黃柏棋 政治大學宗教研究所教授 摘要 在討論台灣原住民的信仰時，學者往往將原民的祖靈祭拜與漢人之祖先祭祀相提並論。表面上看來，這兩種祭祀活動皆是對於去世先祖之追思與敬重，然而，兩個宗教祭儀背後涉及對於人的歸屬定位以及人與自然(或超自然)之間關係有著極為不同的看法，必須仔細加以探究，方能闡明兩者之間的根本差異。基本上，有關祖先與祖靈的討論得放在一個有關「宗族」－「家族」與「神靈」－「靈力」的比較架構上來加檢視，同時對兩者所涉及的不同宗教思想內涵加以探究，才能見到兩種信仰所展現的不同風貌。本文即針對者此一問題所觸及的一些複雜層面所做之初步探討。 關鍵字：祖先祭祀、宗族、天、靈、巫 Are “Ancestral Spirits” the Spirits of the Ancestors?: A Comparative Investigation Focusing on Han Chinese Ancestor Worship and the Atayal’s Rutux Beliefs with Reference to the Commemoration of Zhang Guangzhi Huang, Po-Chi Professor, NCCU Graduate Institute of Religious Studies Abstract When discussing the religious beliefs of Taiwanese indigenous peoples, scholars in Taiwan often draw parallels between their spirit cults and Han Chinese ancestor worship. On the surface, these two kinds of worship both deal with memorializing and venerating the deceased. However, behind these two systems of religious ceremony are ideas involving the nature of humanity and the relationship between humanity and nature (or the supernatural) that are extremely different. It is only when we carefully examine such practices that we can then elucidate their fundamental differences. On the whole, discussions regarding ancestors and ancestral spirits must be placed within a comparative framework that considers the relationship between both clan and family and spirit and spiritual power. At the same time, scholars should investigate the different religious thinking that each system involves; only then, can we see the different styles and features that emerge from the two systems of religious belief. This paper is a preliminary investigation focusing on the complex facets of this issue. Keywords: ancestor worship, patriarchal clan, heaven, spirit, shaman ── 空間視野與地方知識：臺灣宗教與時空分析的回顧與展望 洪瑩發 中央研究院人文社會科學研究中心地理資訊科學專題研究中心博士後研究員 范毅軍 中央研究院人文社會科學研究中心地理資訊科學專題研究中心執行長 張智傑 中央研究院人文社會科學研究中心地理資訊科學專題研究中心專案經理 廖泫銘 中央研究院人文社會科學研究中心地理資訊科學專題研究中心副研究技師 摘要 從空間解讀地方社會與宗教，在地理、歷史等學科長期有相關研究成果，在資訊科技與地理資訊科技興起後，人文與社會科學也逐步應用相關方法與科技，包含宗教研究。中研院於三十年前開始在臺推動地理資訊科學與技術，逐步影響不同學科利用空間分析應用於研究上，相關成果也逐步與傳統地理學產生差異，包含本土宗教的研究，並隨著技術與方法的發展歷程，臺灣民間宗教與空間分析研究也有不同發展與取向。本文即以中央研究院的相關研究與方法轉變為例，介紹臺灣宗教研究與空間分析的相關變化與歷程。除研究歷程變化與相關案例外，本文也將省思隨著新方法與新技術的進步，除我們可以透過更多的視角理解臺灣民間宗教外，在相關研究歷程中，我們與傳統的宗教研究有何不同，也反省與討論研究的各種限制，以及透過當代技術、方法的發展取向，觀察未來的相關趨勢。 關鍵字：宗教空間、時空分析、文化資源地理資訊系統、信仰範圍、數位人文 Spatial Perspectives and Local Knowledge: A Review of Spatiotemporal Analysis for Religion in Taiwan and its Prospects Hung Ying Fa Postdoctoral Research Fellow, Center for GIS, Research Center for Humanities and Social Sciences, Academia Sinica Fan I-chun Chief Executive Officer, Center for GIS, Research Center for Humanities and Social Sciences, Academia Sinica Jang Jr-Jie Project Manager, Center for GIS, Research Center for Humanities and Social Sciences, Academia Sinica Liao Hsiung-Ming Assistant Research Technician, Center for GIS, Research Center for Humanities and Social Sciences, Academia Sinica Abstract Interpreting religion in local society from spatial perspectives has led to fruitful results in the disciplines of geography and history. Moreover, after the rise of information and geographic information technologies (GIS), scholars in the humanities and social sciences have gradually applied related methods and technologies in their research fields, including within religious studies. Scholars at Academia Sinica began applying geographic information science and technology in Taiwan thirty years ago. This has gradually influenced the implementation of spatial analysis in different disciplines, including research on Taiwan’s local religions, though the applications and results have been somewhat different from those of more traditional geography studies. Following the development of GIS technology and related research methods, studies on Taiwan’s popular religions and their spatial analysis have progressed in a different direction. In this paper, through the examples of Academia Sinica’s relevant research and shift in methodologies, we introduce the evolution of spatial analysis in research on religion in Taiwan. In addition to exploring the course of these changes and pertinent cases, we also reflect on how we, following the advancement of new research methodologies and technologies, can understand popular religion in Taiwan through multiple perspectives, as well as the differences between this work and more traditional studies on religion that arise in the research process. We also consider and discuss the various limitations of spatiotemporal analysis, before examining future trends based on the developmental direction of current technologies and research methodologies. Keywords: religious space, spatiotemporal analysis, cultural resources geographical information system, scope of beliefs, digital humanities ── 數位人文視野下的華人宗教研究：以DocuSky 數位人文學術研究平臺為例 胡其瑞 臺灣大學數位人文研究中心博士後研究人員 摘要 在當代的人文研究場域中，利用數位方式進行研究工作已是常態，在本文中，我們將介紹由臺灣大學數位人文研究中心所建置的「DocuSky 數位人文學術研究平臺」如何協助華人宗教研究者，將個人的研究資料透過平臺工具的轉檔機制，建置成為個人化的雲端資料庫，並協助研究者進行文本詞彙分析、經典文本對讀、田野調查與訪談資料整理、地理空間資訊呈現等研究取徑。藉由對該數位人文學術研究平臺建置理念的闡述，並以實際的研究做為案例分析，探討數位人文研究方法在華人宗教研究上的可行性與其未來的發展性。 關鍵字：數位人文研究平臺、華人宗教研究、數位人文、DocuSky A Digital Humanities (DH) Approach to the Study of Chinese Religions: The DocuSky Collaboration Platform Hu Chi-jui Postdoctoral Researcher, Research Center for Digital Humanities, National Taiwan University Abstract In contemporary fields of humanities scholarship, utilizing digital research methods has become more the norm. In this article, we will introduce how the DocuSky Collaboration Platform, developed by the Research Center for Digital Humanities of Taiwan University, can aid scholars of Chinese religions. Using their own personal research data and converting it through the platform’s conversion software, scholars can construct a personalized cloud database. DocuSky can also assist researchers with lexical analysis of texts, comparative textual analysis, organizing fieldwork and interview materials, visualizing geo-temporal information, and other research approaches. Through an exposition of the foundational concepts of this digital humanities research platform, as well as an exploration of a case study of actual research, we discuss the feasibility of applying digital humanities methods to the study of Chinese religions and potential future developments of such approaches. Keywords: digital humanities research platform, studies of Chinese religions, digital humanities, DocuSky ────── ■ 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，舉凡有關華人宗教之學術研究論著，尤其歡迎民間教派宗教相關之研究，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/；查詢網址：http://www.swfc.com.tw/contact.php，電話：+886 2-2341-5293，聯絡人：曾小瓔小姐。