游移在佛、道、巫間的「法師」－以洪邁《夷堅志》為主的考察

目前有關宋元宗教的研究指出，宋代之後中國南方區域出現了介於佛、道與巫師傳統之間的「法師」，但相關研究對於法師的實際形象與行法內容卻未多作討論。本文細讀洪邁《夷堅志》中明確指稱「法師」的條目，指出「法師」原義係指僧人或道士，但在書中，「法師」一詞更多用於道士身上，或是通曉道法、能驅邪除祟的方士、僧人、巫師和一般士人，擴大了「法師」的範圍與意義。而這些法師所行持的道法技藝，包括了當時流行的各種道法，或是單純的經咒、符籙等，在「考召」的概念和儀式框架下，法師們可以自由拼組他們所學或是行持有驗的道法，促成了不同宗教傳統和儀式的交涉與互滲，同時也透過這些散落在各村落或是行走江湖的法師，傳播這些道法技藝，使得宋代以後的中國宗教產生了更多元的樣態，「道」與「法」的匯流成為近世中國宗教的主要樣貌與大眾印象。

Keywords

夷堅志；法師；法官；考召；童子法

Parallel abstracts

The current research on religion in the Song and Yuan Dynasties pointed out that after the Song Dynasty, a group of "Ritual Master" (法師) between buddhist monks, taoist priests and shamans emerged in southern China. But the relevant studies are not discussed in detail about the actual image and content of the practice of the ritual master group. Therefore, this article exhaustive more than fifty entries in Hong Mai's Yijian Zhi(夷堅志) that clearly refer to "Ritual Master". The original meaning of "Ritual Master" refers to Buddhist monks or Taoist priests, but it also includes wizards and scholars who are familiar with exorcism rituals, thus expanded the scope and meaning of "Ritual Master". In the conceptual and ritual framework of summoning for investigation, they can freely combine the various rituals that learned or practiced, which invisibly promotes the negotiation and mutual infiltration of different religious traditions. It is also because the spread of these rituals by them who are active in various places that Chinese religions have a more diverse appearance after the Song Dynasty. The convergence of "Tao" and "Fa" has become the main appearance and public impression of the religion of modern China.