戰後道教與都市社會之變遷─以高雄道德院出家法師所做的「禮斗祈安過限消災」法事為例

高雄道德院成立於民國四十九年（1960），最初是由創建人高雄三塊厝人士－郭騰芳，早年憑著對易經與道教經典的熱忱，1944－1945年期間在留日返回台灣之後開始進行佈教宣講的工作，1955－1960年期間，在經過多年的努力佈教與宣講工作且獲得眾多信眾的支持，先後經歷「道教佈教所」與「道善堂」的草創時期，最終得以在高雄三民區的金獅湖畔落成。高雄道德院的神職人員在郭騰芳的規劃下，並於民國六十三年（1974）年開始進行培養出家法師。由於高雄道德院的風水地理之因，辰山地形適合女道修行，此後高雄道德院則成為坤道的修行之地，並採取全真道的修行方式，結合正一道的科儀法事，出家法師主要是從事齋事（即喪葬類的法事）居多。本文則以高雄道德院的出家法師，每年在太上道祖神誕日（即農曆二月十四、十五日）皆會為民眾舉辦消災祈福的「禮斗祈安過限消災」法事為研究內容，藉以看出寺廟、神職人員與地方社會的關係與互動，進一步探討台灣戰後道教的發展與都市社會之變遷。

關鍵字

高雄道德院；郭騰芳；全真道；正一道；禮斗祈安過限消災法事

並列摘要

This paper examines the historical development and ritual traditions of the Abbey of Morality (Daode Yuan 道德院), located in Taiwan's southern metropolis of Kaohsiung 高雄. This sacred site was founded in 1960 by Guo Tengfang 郭騰芳, who devoted himself to proselytizing about the Book of Changes (Yijing 易經) and various Taoist classics beginning in 1944-1945 when he returned to Taiwan from Japan. Guo first established smaller halls for use in transmitting Taoist teachings, and was only able to build the Abbey after long years of effort to gain communal support. Beginning in 1974, the Abbey commenced efforts to train Taoist monastics, and chose to focus on nuns after determining that the site's geomancy was favorable for self-cultivation by female specialists. Daoist nuns who resided at the Abbey studied both Complete Perfection (Quanzhen 全真) self-cultivation and Orthodox Unity (Zhengyi 正一) Daoism rituals, particularly the performance of mortuary rites. This paper pays particular attention one of the Abbey's most important rites, the ”Bushel Lanterns Ritual to Offer Prayers for Peace and Eliminate Disasters” (Lidou qi'an guoxian xiaozai 禮斗祈安過限消災), in order to better assess the interaction between religious specialists and urban communities in the context of Taiwan's urbanization during the modern era.