| 摘要: | 道教齋醮科儀是道教獨具特色的醮祭儀式，乃是千年來百姓生活、文化上重要的精神習性。既孕育生長於中華祭祀文化的沃土，也汲取中國古代原始宗教、崇天法祖的祭祀文化，即先秦時代的宗法祭神、仙道修真思想及民間習俗，將官方與民間在祭祀方式上柔和演化，其後經歷代高真道士的整理，始有現今豐富完備的科儀範本。道教科儀既有神學思想、哲學理論，也能實際運用於生活，影響及內心的層面。道教崇道貴德、清靜自然、養生之道、家國祈安、造福鄉閭的柔順之道，和仗義行持的觀念，均深值於民心。正因如此，在歷代的史籍、傳記、筆記、小說、文集、詩集、金石碑刻、方志文獻中，均保存著豐富的齋醮儀式資料。張澤洪在《道教神仙信仰與祭祀儀式》引言曾云：「在人類宗教發展的歷史進程中，信仰與儀式始終是宗教的兩個重要範疇。各種宗教都有對神靈的信仰，而表達乃至實踐信仰的行動就是儀式。」在齋醮儀式中，其天道、人道、地道的仙道聖真信仰的行動，通過齋醮儀式壇場的象徵表達，向世人展現道教三千六百神仙的龐大陣容。 本論文內容共分為五章，第一章為緒論；第二章為說明敬天法祖；道教齋醮與古祭祀禮儀；第三章為「齋」與「醮」定義與道教的齋醮科儀；第四章為古今齋法與今之齋法的比較；第五章為結論。 第一章緒論，主要說明為何撰寫本論文的主要動機與目的，及目前道教符籙派齋醮科儀從事者與研究者身份，追溯古科法在現今齋醮科儀的價值與意義，再說明研究範圍與全文架構之述要。 第二章說明現今齋醮由敬天法祖的「祝」而延伸論述。 第三章在說明醮齋的意義，試說明先齋後醮的演化過程，並說明修齋必先持戒，守戒守心，悔雪前非，方能修持齋法，進而修持醮儀或醮謝天尊。 及在尋根追源於自漢、魏晉南北朝、隋、唐、五代十國、宋、元、明等歷代高道及著作的整理，以期證明今之齋醮儀範傳承大要內容。 第四章以比較之名，證明今之齋醮科儀，觀念與儀式，乃傳之於古科法，並借歷代高道對於齋事拔度內容、目的和意義，提出具體含意。 第五章〈結論〉，敘述「研究成果」歸結前五章古今齋法，對於科儀的從事者及修齋建醮的宮壇寺廟主持人員，提供齋醮值得注意方向和未來展望。
Zhaijiao keyi, commonly called Taoist rites, is a unique ritual of Taoism that has become an important mental habit for people’s life and culture for thousands of years. Growing on fat soil of Chinese sacrificial culture, it absorbs worship ceremony culture of Chinese ancient primitive religion as well as sacrifice of patriarchal clan system, thoughts of Taoist practice and folk customs that are handed down from pre-Qin period. Current rich and comprehensive Taoist ritual (Keyi) model is formed through a gentle evolution of official and folk ways of sacrificing and a summarization by high-level Taoist priests of different generations. Taoist rites can not only embody theological thoughts and philosophic theories but also be practically applied to life and thus affect internal mental level. Taoism advocates morality, privacy, naturality, health maintenance, stable state and home, safeness, benefits to neighbors, and an idea of upholding justice; all these concepts are deeply rooted in people’s mind. Consequently, abundant data about Zhaijiao ritual can be found in historical records, biographies, notes, novels, collected works, poetry anthologies, inscriptions, alchemy and literatures. Zhang Zehong indicated in “Introduction” of “Taoist Belief of Immorality and Sacrificial Ceremony”: “in development of human religion, belief and ritual are always two important scopes. Each religion has a belief in gods and ritual is precisely an action of practicing such belief”. In Zhaijiao ritual, actions for a sacred belief in natural law, humanity and earth law utilize symbolic expression of such ceremony to present people the large group of 3600 Taoist immortals. This paper is divided into five chapters. Chapter 1 is the introduction. Chapter 2 explains principle of respecting the god and abiding to ancients, Zhaijiao of Taoism and etiquettes of ancient sacrifice offering ceremony. Chapter 3 gives definitions of “Zhai” and “Jiao” and introduces Zhaijiao Keyi of Taoists. Chapter 4 compares ancient and modern Zhai ceremonies. Chapter 5 draws conclusions. Chapter 1 is an introduction, which describes main motivations and purposes of this paper, statuses of contemporary people engaged in Zhaijiao Keyi of Fulu Taoist and relevant researchers, investigates values and significance of ancient rituals in modern Zhaijiao Keyi, as well as explains research scope and overall framework of this paper. Chapter 2 shows that modern Zhaijiao is an extension of “blessing” implied in the principle of respecting the god and abiding to ancients. Chapter 3 expounds significance of Zhaijiao and evolutionary process of “Zhai first and Jiao later”. It also explains that it’s necessary to abide by precepts and deeply regret for previous mistakes before practicing Zhai and thus to be qualified to host Jiao ritual or show appreciation to the god. It also summarizes high-level Taoist priests and works that can be traced back to Han, Wei, Jin, Northern and Southern Dynasties, Sui, Tang, Five Dynasties and Ten Kingdoms, Song, Yuan, Ming, etc so as to prove extensive and important contents inherited by nowadays rituals. Chapter 4 implements a comparison to demonstrate current Zhaijiao Keyi, concepts and rites that are originated from ancient methods, and proposes concrete meanings by virtue of contents, purposes and significance stated by high-level Taoist priests of different generations. Chapter 5 is “conclusion”, which describes HH research results, generalizes ancient and modern Taoist rites introduced in preceding five chapters, and provides notable points and future prospects to persons engaging in Keyi and those in charge of Taoist temple constructing, repairing and directing. |
