一卷本《度人經》及其在台灣正一派的運用析論

本文以《度人經》(CT1)為專題，希望深入探究一卷新舊版本的變化、成書時間，及其經文在今天台灣正一派齋醮科儀運用中的傳承與運用的梗要，以及背後所呈現的意涵和價值。其最原始的一卷舊本是由東晉末葛巢甫等人所編造，南齊時嚴東首為註解，而不含有「十月長齋」四十一字與「誦經儀禮」部分的〈道君前序〉經文，在嚴東以後、北周《无上秘要》成書之前附加；「誦經儀禮」部分則在隋至唐初添入；有「十月長齋」四十一字經文版本，與《雲篆度人妙經》(CT80)應同一版本，在盛唐、朱法滿（？-720）編撰《要修科儀戒律鈔》(CT463)之前已成立。台灣正一派所傳承的一卷舊本，少了〈道君前序〉後面的「誦經禮儀」經文，應據此唐本刪去的可能性較高。另南宋後新本所增添新經文的順序，應是先〈元始靈書下篇〉和〈太極真人頌〉，最後才是〈元始靈書上篇〉；考其時間應在南宋寧宗嘉泰四年(1204)之後至南宋末、陳椿榮五卷注本這段時間。在台灣的傳承使用中，一卷本經文中又有不分品與分三品的區別，不分品全誦者用於道法二門道壇《早朝科儀》；分品者則依齋儀規模用於靈寶道壇。運用作為文檢內文者，則見於《無上九幽放赦告下真科》中〈破地獄真符〉與〈拔幽魂真符〉的「告文」部分，且台灣道壇保留傳承自南宋初年以來《靈寶大法》中〈破地獄真符〉的兩個完整版本。而在醮典科儀闡行方面，主要運用三首〈三界魔王歌章〉於配合「三獻酒」節次唱讚與三朝「伏章」儀節存思；〈元始靈書中篇〉則實際運用於《金籙正醮科儀》「收五方真文」儀節，禮謝諸方天君部分；〈道君後序〉「琳琅振響」一段，則主要作為〈淨壇咒〉與〈化紙咒〉。

關鍵字

道教；度人經；台灣；正一派

並列摘要

This paper focus on the Book of Salvation (CT1), tracing the transformation of the one juan version and examining the usage of the scripture in rituals of the Zhenyi School in contemporary Taiwan. The origin version of the Book of Salvation was composed by Ge Chaofu and Yan Dong of Southern Qi provided first commentary. The origin version did not include the extra forty one characters and the section of the rite of recitation in the preface of the Lord of the Dao. The later version which includes the forty one characters should be the same with the Book of Salvation in Cloud Seal scripts (CT463) and these characters were added during the Sui to early Tang dynasty, right before the Yaoxiou keyi jielu chao (CT463), compiled by Ju Faman (?-720CE). The scriptures of the Zhenyi School in Taiwan do not include the rite of recitation. I suggest this is due to the later abridgement. Examining the replenish sequence of the Southern Song version, I found that the third part of the Luminous Book of Primordial Commencement and the songs of the perfected of Grand Ultimate were added earlier and the first part of the Luminous Book of Primordial Commencement was added later. On the other hand, one can find two different types of the Book of Salvation in contemporary Taiwan. The non-divided version was used in ”morning ritual” in Daofa School, while the divided version was used in various ritual contexts in the Lingbao School. The scripture also used as a petition and can be seen in the Wushang jioyou fangshe gaoxia zhenke. Meanwhile, the three songs of the Demon King in the Book of Salvation are used for the meditation in the ritual section of fuzhang; the second chapter of the Luminous Book of Primordial Commencement is chanted in the ritual sections of ”collecting the five perfect writings” and ”expressing gratitude for celestial beings in all directions;” the postscript of the Lord of the Dao is used for the ritual of purification and burning petitions.