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題名 | The Evolution of Daoist Cosmology and the Construction of the Common Sacred Realm=道教宇宙觀的演化及其普世聖域的建構 |
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作者 | 祁泰履; | 書刊名 | 臺灣東亞文明研究學刊 |
卷期 | 2:1 2005.06[民94.06] |
頁次 | 頁89-110 |
分類號 | 230 |
關鍵詞 | 融合主義; 血祭; 道教; 佛教; 民間宗教; 法師; 驅魔; 封號; 宗派宗教; Syncretism; Blood sacrifice; Daoism; Daojiao; Buddhism; Common religion; Ritual master; Fashi; Exorcism; Official title; Fenghao; Sectarian religions; |
語文 | 英文(English) |
中文摘要 | 中國的兩大制度化宗教,佛教和道教,是對抗以血食為核心的中國共同宗教(包括民眾信仰和國家宗教)而興起的宗教體制。宋朝時期,一個有綜合性的共同聖界概念逐漸形成。這種無間斷且全面性的宇宙觀將各種神祇、仙人、佛陀和鬼怪都編入一個管轄幽冥兩界的等級制度。宋代以後的中國神係一方面確保佛道兩種制度化宗教最高神靈之地位,而一方面仍能避免危及中國的神權政治系統。不但如此,這種眾神崇拜聖域的形成,還持續提供了佛道兩教的收入來源,使得佛教以喪葬儀式見長,而道教以認定各地神明神位的齋醮儀式為主。在本文中,我首先介紹早期中國共通信仰的諸點特色,接著說明各種針對此種信仰的批判,以一窺佛道二教崛起的原因。接著,我將考察二教所嘗試的各種融合作法,例如將地方神明納入作為佛寺的門神或是守護神的作法,或是將地方上崇拜的聖人納入道教仙班的下階。本文也進一步考量宋朝的社會政經變化,並將這些融合和當時的宗教革新串連在一起,像是當時的「法師」發展成為一個宗教專業階級,以及宋朝人相信雜柔各家的「雷法」,具有驅魔的神效等皆是其例。最後,我將探討主宰晚期中國帝國宗教領域的全國性神祇崇拜中(諸如文昌帝君、關帝和媽祖),道教和共同信仰的融合。 |
英文摘要 | China's two great institutionalized religions, Daoism and Buddhism, were created in opposition to the popular or common religion of the people and the state, which focused on ancestors and deities that accepted blood sacrifice in return for blessings. During the Song dynasty, a syncretic conception of this common sacred realm emerged, a cosmos that is continuous and all-encompassing, incorporating all sorts of gods, transcendents, buddhas and demons in a ranked administrative hierarchy. In post-Song China, this assured a respected place for the transcendent fugures of the organized faiths in a pantheon that was not threatening to the theocratic Chinese state and provided a continuing revenue stream for both through their specializations in Buddhist funeral and mourning services and Daoist rites of cosmic renewal that confirmed local gods in their positions. In this paper I first sketch out the main characteristics of the common religion, then introduce the critiques of this common religion that informed the rise of Daoism and Buddhism. I then consider various sorts of accommodations attempted by the two faiths, such as the incorporation of local deities as the door gods or temple guardians of Buddhist monasteries or the incorporation of local notables into the lower echelons of the Daoist heavens. Turning to the socio-economic and political changes of the Song, I relate these to religious innovation, such as the development of the “ritual master” (fashi) class of religious professional and the hybrid Thunder Rites that proves so effective in dispelling the demons that plagued the men of the Song. Finally, I consider the amalgamation of Daoism and common religion in the cults to the gods who would dominate the religious world of late imperial China, like Wenchang, Guandi, and Mazu. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。