清代四種《呂祖全書》與呂祖扶乩道壇的關係

自從第一部《呂祖全書》於清代乾隆九年（1744）問世以後，乾隆、嘉慶兩朝的數十年間，在湖北武昌、浙江杭州、江蘇蘇州和北京等地，相繼出現由各個呂祖扶乩道壇的弟子編纂和刊刻的四種《呂祖全書》。這四種《呂祖全書》包括：（1）由劉體恕、黃誠恕等彙輯，乾隆九年刊刻完工的三十二卷本《呂祖全書》；（2）由蔡來鶴及其弟子邵志琳（1748－1810）在乾隆四十年（1775）採集增添後完成的新編六十四卷《呂祖全書》；（3）所謂考訂本的《呂祖全書》，稱為《呂祖全書宗正》，共有十八卷；（4）由覺源壇弟子重訂和刊刻的十六卷本《呂祖全書》，稱為《呂祖全書正宗》。本論文以乾隆九年劉體恕本為研究出發點，視之為清代《呂祖全書》的研究底本；一方面追溯在三十二卷本中所收錄的二十多部呂祖道書的源流、出處、形成及其與相關扶乩道壇的關係；另一方面，以劉本作為底本，進一步比較其餘三種《呂祖全書》，分析它們之間所採集和增補的呂祖道書的異同，整理出四種《呂祖全書》各自的編纂特色、採集內容和刊行目的，以使我們能夠掌握清代呂祖乩壇弟子如何以刊刻《呂祖全書》為手段，推動傳播清代呂祖心性修煉和三教歸一的信仰思想之歷史發展和宗教意義。本文結論是，以《呂祖全書》為代表的呂祖扶乩信仰並不是由那些在全真教龍門派道觀裏的道士所編撰、刊刻和推廣的，而是在各地的呂祖乩壇中，由信仰呂祖降鸞的儒家知識分子以非常投入的信仰態度去採集、彙輯、出版和流傳的。

關鍵字

《呂祖全書》；呂祖扶乩；《呂祖全書宗正》；《呂祖全書正宗》；涵三宮；覺源壇

並列摘要

The first compilation of ”Lüzu quanshu” (Complete Writings of Ancestor Lü [Dongbin]) took place in the 9th year of the reign of Qianlong (1744). It was followed by four editions compiled by Daoist spirit-writing altars in Wuchang in Hubei, Hangzhou in Zhejiang, Suzhou in Jiangsu, and in Beijing. The four editions are: 1. The 32-juan ”Lüzu quanshu” compiled by Liu Tishu and Huang Chengshu in the 9th year of the reign of Qianlong; 2. The expanded 64-juan ”Lüzu quanshu” compiled by Cai Laihe and his disciple Shao Chili in the 40th year of the reign of Qianlong (1775); 3. An 18-juan version referred to as ”Lüzu quanshu zongzheng” compiled by followers of the Lüzu cult in Suzhou around the end of the reign of Qianlong; 4. A 16-juan version referred to as ”Lüzu quanshu zhengzong” compiled by Jiang Yupu and his disciples at Jiaoyuan Tang, Beijing, in the 8th year of the reign of Jiaqing (1803).Based on Liu Tishu's edition of ”Lüzu quanshu”, this paper correlates the origins, development and formative relationships between the twenty-some books of Lüzu in Liu's edition and the spirit-writing altars during the Qing dynasty. The author will also compare it with the other three editions to analyze the operative principles of redaction, their features, contents and objectives. This study will not only enhance our understanding of the compilation history of ”Lüzu quanshu”, but will also reveal the religious implications of how the compilation itself was used as a means to promote heart-and-mind cultivation, and the three-religions-in-one (sanjiao gui yi) as advocated by the followers of the Lüzu cult.The author concludes that during the Qing period, it was the conscientious effort of the Confucian-Daoist literati of the various Lüzu spirit-writing altars in China, instead of the Quanzhen Longmen priests, that made possible the compilation, printing and promotion of the ”Lüzu quanshu”. The author argues that this scriptural transmission is a revolutionary movement and one that makes the cult of Lüzu spirit-writing a unique Daoist tradition significant to the study of Qing Daoism.