| 摘要: | 本研究探討一貫道寶光崇正懺悔理念及其實施意涵，其懺悔思想緊扣三期末劫、宿世因果罪業、功過清算等概念。 本文第二章討論「天命金線」是一貫道道脈傳承的核心，在白陽二祖孫慧明串金線、定盤根以統整天命傳承後，其發現眾生在世間輪迴以來，造罪無數，即使終生努力修行也難以抵償罪過。因此，孫慧明叩懇老 與路中一祖師恩准設立懺悔班會，使修行者有機會將功補過。一貫道稱民國三十七年為天赦年，正月初一日為天赦日，即於此年開始，在各地隸屬天命金線之道場開設懺悔班。 第三章中提到參加懺悔班會的首要條件是必須「清口茹素」，「清口」不僅僅是飲食上吃素而已，還含括身、口、意的修行戒律，是以須透過立愿儀式，讓信眾在諸佛前產生自我約束力。在參與懺悔班會時，信眾藉由三施並行來戴罪立功，清還累世罪過債欠。懺悔時的儀軌，首先要由點傳師請壇，在諸天仙佛護法的神聖空間中，信眾在心中進行懺悔自白，並焚燒記載自白與行功內容之表文。 第四章是寶光崇正辦理懺悔班會的內容。寶光崇正的懺悔班始自民國三十七年寶光組潘華齡道長在台灣舉辦的第一梯次懺悔班會，再由台灣樞紐陳文祥老前人承襲續辦至今。陳文祥老前人生前對於懺悔的教義宣講，多圍繞在「懺悔真義」、「修心養性」與「消冤解孽」等主軸。同時，因寶光崇正保有扶鸞傳統，仙佛神聖的訓文中亦有不少懺悔的意涵，亦被使用為傳道的教材之一。 透過本研究可以發現寶光崇正的「懺悔」著重信眾的身、心、靈關懷，提倡在戒殺茹素後，才能以行功立德的方式，以今世功補累世過，繼而，回朔人之本源於理天，藉由個人的懺悔改變命運，再延伸至家庭、社會與世界，世界大同及返本歸鄉為終極目標。
This thesis examines the repentance ideas and practice of the Baoguang Chongzheng division in Yiguan Dao. Its repentance ideas closely stick to the concepts of eschatology, karma and the trial for merit and demerit. In chapter two, I discuss that “the Decree of Golden Thread （tianming jinxian天命金線）”is the core of Yiguan Dao’s patriarch inheritance. After one of the second patriarchs of the Bai Yang, Sun Huiming （孫慧明）, connected the Golden Treads and designated the foundation （pangen盤根）; she discovered that all living beings commit incalculable sins during the transmigration. Even if the endeavor to cultivate throughout the whole life, the devotees cannot offset all the debts. Accordingly, Sun entreated the Eternal Mother and the elder patriarch, Lu Zhongyi, to allow to set up the repentance class. The class is for atoning by good deeds. For Yiguan Dao, 1948 is the Year of Repentance, the first day of the first Chinese lunar month of the same year is the Month of Repentance. From this year, all the temples which belong to the Decree of Golden Thread began to hold the repentance classes. The primary condition for attending the repentance class is to take an oath to be a life-long vegetarian. To go on “life-long vegetarian” means not only to have plant-based diet, but also to practice the physical, speaking and mindful principles. Through taking an oath, the devotees can create a force of self-discipline. While attending the repentance classes, the devotees can redeem their sins by three kinds of Dana. The beginning of the repentance rite is the Qingtan （請壇）, that is to create a holy space under Buddhas' protection. After the Qingtan, the devotees can confess to Buddha and burn the paper sheet in which their Dana is recorded. The fourth chapter is the case study of the Baoguang Chongzheng division and its repentance classes. The class of the Baoguang Chongzheng began in 1948. The leader of the Baoguang, Pan Hualing （潘華齡）, held the very first repentance seminar in Taiwan and his successor Chen Wenxiang （陳文祥）, also known by Taiwanese temples' pivot （Shuniu 樞紐）, continued. Chen used to deliver repentance lectures on the true meaning of repentance, how to cultivate our innate nature, and how to reconcile the predestined relationships when he was alive. Meanwhile, as the Baoguang Chongzheng still remains the tradition of spiritual-writing, they also employ many scripts （訓文） of penitence ideas as their preaching materials. All in all, the Baoguang Chongzheng's repentance cares about the devotees' body, mind and spirit. It also promotes that, only if quitting slaughter and being vegetarian the adherents can redeem the sins and change their fates. From individuals, the devotees can extend the way of practicing good deeds to their families, to the societies and even the world via repentance. |
