非家傳入道：三位青年道士的學習歷程與臺灣北部道教社會網絡

在臺灣北部的正一派火居道士的道業傳承一直以來多是以「家傳為主，師徒相授為輔」。過去學者們也觀察到正一道士行業圈的職業特殊性，在社會上自成一格，具有強烈的集散性及排外保密性。這種特性也造成「非家傳」的外姓弟子從普通人成為合格道士的困難。本文透過訪查臺灣北部正一派的三位「非家傳」青年道士，來瞭解他們在學習歷程上所遭遇的困境，其中包括了：受到原生家庭反對、與老師不合時造成的決裂，以及無法順利融入道士圈等等。對於這些「非家傳」道士而言，如何進入臺灣北部道教的社會網絡，是一項相當重要的課題。筆者從這些青年道士的學習歷程歸納出四個非家傳道士可能會經歷的階段，分別是：「廟中有道」、「離師別道」、「依人返道」以及最後的「偕群弘道」。這顯示，在臺灣要成為一位合格的正一道士，學會道教科儀與融入道士圈是一樣的重要。在這三位「非家傳」青年道士身上，我們也看到了兩種不同訓練方式對他們的影響，分別為新式的開班授課制與傳統的師徒相授方式。就本文的案例而言，他們仍多肯定傳統的教學方式，但新式的道士教學在未來會如何發展，仍值得我們關注。

關鍵字

正一派；非家傳；青年道士；道教社會網絡

並列摘要

The practice and legacy of the Zhengyi Daoist priests, a religious group in Northern Taiwan, have traditionally been passed down primarily through family lineages, with non-familial disciples serving in a supportive role. Previous scholars have observed the distinct professional characteristics of the Zhengyi Daoist community, highlighting their self-contained societal role and marked tendencies towards exclusivity and secrecy. These traits contribute to the challenges faced by outsiders who aspire to transition from laypersons to qualified Daoist priests. This study explores the difficulties encountered by three such outsiders, or 'non-familial', young Daoist priests in Northern Taiwan, as they navigate their learning journey. These difficulties range from opposition from their biological families to potential ruptures caused by disagreements with their teachers, and their struggle to integrate into the Daoist community. For these "non-familial" Daoist priests, learning how to enter the social network of Daoist priests in Northern Taiwan is a significant challenge. Drawing on the learning experiences of these young Daoist priests, the author has identified four stages that a non-familial Daoist priest may typically undergo: "Finding the Dao in the Temple", "Separating from the Teacher and Choosing a Different Path", "Returning to the Dao with the Help of Others", and finally "Promoting Dao with a Group". This underscores that, to become a qualified Zhengyi Daoist priest in Taiwan, mastering Daoist liturgical rites and integrating into the Daoist community are equally important. In the case of these three 'non-familial' young priests, we also observe the impact of two different training methods on their development, namely, the modern classroom teaching system and the traditional master-disciple mode of instruction. According to the cases examined in this study, they tend to affirm the traditional teaching methods. However, the potential for development and impact of modern Daoist teaching methods certainly warrants our attention in the times ahead.