一貫道初期在雲彰地區的人文考察－以斗六崇修堂為核心之探索

民國十九年，一貫道在大陸各地大開普渡，其第十八代祖以師儒的典範，結合民間信仰，以「明師一指」、「三曹普渡」及「儒教收圓」等教理為號召。其以師儒的身份來傳授「道」的絕對性；以三曹普渡來印證人人本具的普遍性善；以儒教收圓來恢復傳統倫理的教法，是道的再興，也是中華文化的轉機。韓雨霖等人於民國卅七年，發愿要來台灣渡人傳道，但來台後，面對挑戰不斷，過著極度艱困的生活及隨時被取締的恐懼。在傳道中，一方面體現任重道遠的精神，一方面也讓台灣人民加深對傳統文化的歸屬感。本文以韓老（雨霖）等人的傳道為考察，依其解禁前(1948-1987)之歷史發展，舉雲彰地區之人事物為代表論述，並以斗六「崇修堂」為核心，展論其道務之特色，如顯化、道情、禮儀等人文風情為考察面向。發現一貫道在雲彰的發展不但已是深入民間，而且對於其內部各組線也產生一定程度的影響，如在人才培訓、班務運作、及開荒學界等方面，成為各組線學習的對象。其以明師一指的復性之教，不斷展現三曹普渡的儒教志愿，進而得到各界的肯定與認同，臻至收圓的目的。

關鍵字

一貫道；崇修堂；韓老（雨霖）；陳大姑；道親

並列摘要

In 1930, I-kuan Tao(一貫道) ＂Pu Du＂(普渡，to reveal enlightenment to humanity and all creatures to save all souls) wildly in China. The Masters of its eighteenth generation combined folks beliefs with Tao to appeal others. ＂Ming Shi Yi Zhi＂(明師一指) means the absoluteness of delivering Tao. ＂San Cao Pu Du＂ (三曹普渡) means to spread the spiritual teaching and salvation of the Tao to all sentient beings from the three realms: Heaven, material world and Hell. ＂Ru Jiao Shou Yuan＂ (儒家收圓) means to revive the traditional morality of Confucianism. These three doctrines were regarded as the revival of Tao. Some Masters like Yu-lin Han (韓雨霖) came to Taiwan to preach. However, they faced many challenges and lived an extremely hard life. They also feared that they might be clamped down on by others anytime. Their preaching showed the spirit of taking heavy responsibility. On the other hand, it reinforced the sense of belonging to the traditional culture of Taiwanese. This article explores Elder Han's (Yu-lin) preaching and discusses the development of I-kuan Tao in Yunlin. It also explores the culture of Tao community of the Chong-xiu Temple in Douliu. The research shows that I-kuan Tao greatly influenced not only the local people, but also the Tao groups in Yunlin. The effort they made to spread the idea of ＂Ming Shi Yi Zhi＂ and ＂San Cao Pu Du＂ eventually gained affirmation and approval from other sectors.