- 期刊
「隨門分事」──四川科儀傳統《廣成儀制》節次安排與分類的概念討論
"Dividing Matters According to Category": The Classification Concept in the Arrangement of Rituals in the Guangcheng yizhi 廣成儀制, a Daoist Liturgical Tradition of Sichuan
摘要
「隨門分事」是廣成科本中編排的一類指示，系指行進到了某些環節，高功、經師便應根據該場儀式的要義──主要是根據其齋醮的分類，來做調整變化，其變動可能是說文內容、請神祇功曹、執行時辰、符命功訣、誥文贊韻等等，使其運用可以更適切於愈多情境。如此很清楚地表示了廣成科儀在編纂之初，就存在將齋醮法事橫向聯結、交構組合的設計特點。經由對隨門分事的考察，將有助於了解廣成科儀在節次安排上的思考邏輯。自清代起川西地方的道教科儀，率以科儀叢集《廣成儀制》為主流，不論是全真或正一道士都有使用，直至今日仍是如此。目前存世的廣成科儀本尚有三百多部，因缺乏權威有脈絡的目錄，對它們的分類討論將成為理解其構成運用很重要的一環。
並列摘要
"Suimen fenshi" 隨門分事 ("dividing matters according to category") is an organizational principle used within the liturgical texts of the Guangcheng yizhi 廣成儀制 (Ritual Systemization of Master Guangcheng). The principle systematically arranges the essential parts of a particular ritual, which should serve as the foundational elements for the head priest (gaogong 高功 lit. "Ritual Master of High Merit") and assistants (jingshi 經師 lit. "Scripture Master") whenever they undertake certain ritual ceremonies. It is primarily based on the classification of retreats (zhai 齋) and libations (jiao 醮), so that priests are able to easily adjust and change rituals. Priests are free to make changes to the content of pronouncements, the invocations to deities and merit officers (gongcao 功曹), the timing of the ritual performance, talismanic orders (fuming 符命), practical formulae (gongjue 功訣), announcement texts (gaowen 誥文), and verses of praise (zanyun 贊韻), among other things, making them more appropriate in a wider range of contexts. This clearly demonstrates that, when the Guangcheng liturgies were first compiled, compilers had a specific design in mind, one in which they connected elements of retreats and libations both within and across categories. Investigating the "suimen fenshi" principle helps us to understand the thinking and logic behind the arrangement of the Guangcheng liturgies. Since the earliest part of the Qing dynasty (1644-1912), the Guangcheng yizhi liturgical collection has been the main stream of Daoist ritual in Sichuan, used by Daoist priests regardless of whether they belong to the Quanzhen 全真 (Complete Perfection) or Zhengyi 正一 (Orthodox Unity) Daoist traditions. This situation has persisted even until today. At present, there are still more than 300 Guangcheng liturgical texts existed, but these texts lack an authoritative catalogue that demonstrates any underlying thread of organization. A discussion of their classification is an important step in understanding their composition and use.