“嶄新菩薩宜今世、科學歐文都了曉”：試論1930、40年代上海佛教居士扶乩團體“來蘇社”

在二十世紀初的上海有着爲數眾多的各種扶乩團體，許多前輩學者的研究注意到較爲著名的上海濟生會、集雲軒、道德會與靈學會等各個組織與信仰活動；扶乩的影響層面可說相當全面，過去較乏人探討的是：民初佛教界在泛科學主義與「非宗教運動」的衝擊，教內對「正信佛教」有着更多的標榜，卻仍然受到扶乩這波宗教浪潮侵蝕的事實；民國二十八年(1929)上海武定路成立的「來蘇社」，是由佛教居士與文壇聞人共同參與；其降筆之神名爲「木道人」，相傳是清乾嘉間南通呂四鎮碧雲寺高僧降世，以疑卜、病禱、詩文聞名，並以求生淨土爲念；護持最力的是江蘇南通、上海一帶的居士，如江易園(1876-1942)和南社的文人社群。在上海道德書局鄔崇音的努力下，該社的具體活動情況被編成《木鐸聲》數集刊行，其內容除祖師行述及該社社史外，還剪輯了當時上海及其他各地報紙、各類文墨中有關木道人的訊息，充分反映了來蘇社的活動情形與社會、教界的觀感。本論文以《木鐸聲》爲主要的討論文本，並參照民國時期的佛教期刊以及各類佛學書籍、相關資料。全文共分四個部分探討：一、木道人這位「嶄新」菩薩降臨的意義；二、嘗試從江謙標舉淨土法門，擁護印光，印光卻因江氏耽於扶乩，兩人分途的過程，來理解扶乩對當時對佛教界的影響；三、印光、鄔崇音與上海道德書局在民初善書流通的作爲；四、分析1930、40年代南社文人與佛教界居士何以參加來蘇社的原因。來蘇社及其扶乩活動可說是在上海佛教居士與文人們豐沛的社會網絡下逐漸擴散影響力，了解這段塵灰湮沒的歷史，將有助我們重新認識1930、40年代大部分知識份子與一些佛門人物信仰的真實寫照。

關鍵字

來蘇社；木道人；江謙；印光；南社

並列摘要

Of the various religious activities that flourished in China at the beginning of the 20(superscript th) century, the popularity of spirit-writing (fuji or fuluan) movements whose origins can be traced to the 1840s appears to have reached its peak, in part due to the assistance of associated groups. Due to the fact that Shanghai was situated at the center of many important transportation routes, many members of religious groups gathered there to set up branch organizations, which included the founding of phoenix halls (luantang) where spirit-writing rites were performed. Historical records indicate that the number of these branches in Shanghai reached more than one hundred, including the Chinese Society for the Relief of Sentient Beings (Zhongguo jishenghui), the Pavilion of Gathered Clouds (Jiyun xuan), and the Morality Association (Daode hui). Scholars who have investigated the history, social activities, and organization of these phoenix halls have provided excellent research results, while shedding light on the importance of deities like Jigong and Lü Dongbin. However, one issue that merits further exploration is the links between spiritwriting movements and Buddhism. On the one hand, sprit-writing was criticized by both the old and new branches of Chinese Buddhism at the beginning of the 20(superscript th) century. However, the links between these two religious traditions may be seen in the history of one particular spiritwriting group: the Lai Su She (literally ”Society of Coming to Jiangsu [Province]”), which was set up in Shanghai on August 6, 1929. The Lai SuShe worshipped as one of its leading deities someone referred to as Mu Daoren, who was said to have been an eminent monk during the Qing dynasty (1644-1911), and whose prognostications, medical treatments, and poetry (all provided during spirit-writing rituals) were held in high prestige. As a result, many elite scholars and monks, such as Jiang Yiyuan (1876-1942), Ding Fubao (1874-1952), Gao Chuiwan (1877-1958), Tang Wenzhi (1865-1954), and Hu Pu'an (1878-1947) all participated in the Lai Su She's spirit-writing activities, while Mu Daoren spoke highly of eminent monks like Yinguang (1861-1940) and Hongyi (1880-1942). The fruits of these activities were then published as Mu Duo Sheng, and circulated for public consumption. In addition to the history of the Lai Su She and the deeds of Mu Daoren, the contents of Mu Duo Sheng reveal how these scholars and monks gradually believed in the existence of Mu Daoren as they turned away from the influence of modern science. The Lai Su She deserves our attention because it included Buddhist members, who at the beginning of the 20(superscript th) century tended to revere Buddhism to the exclusion of other religious beliefs. One key question to be explored in this paper is why these Buddhists participated so fervently in the spirit-writing activities of Lai Su She.