制度與擴散：戰後台灣火居道教的兩個宗教面向─以台灣中部的道壇道士為例－

Institutionality and Diffusion: Two Aspects of Past-War Taiwanese Daoism

李豐楙(Li, Feng-mao)

《臺灣宗教研究》 2卷1期 (2002/12) Pp. 109-144

摘要

在臺灣的民間社會，道教正一派的火居道士是職司宗教濟度的祭司，從事度生性質的祈福、驅瘟醮事；或消災解厄的改運法事；和度亡性質的拔度亡魂的齋事。這類宗教儀式乃是奠基於正一派傳承近兩千年的傳統，經由嚴密的傳授制，使道士成為儀式中溝通鬼神的中介者。由於這一宗教行業的特殊性，其教義、儀式技術的傳承，或是父子相傳，或是師徒相授，都具有高度的隱密性。其中儀式所用的符咒及手訣、罡步，在象徵形式中都具有深刻的宗教意義。正因為這些宗教法術所具有的神聖、神秘性，導致道士這一行成為特殊的一群人，他們的婚姻關係、人際關係及其社會角色，都與一般民眾有所隔離。若從中國社會的宗教祭司的角度來思考，可對道士的宇宙觀、身體觀及其社會生活：諸如其社會階序，及由此衍生的服飾、飲食諸現象中有關潔淨與不潔的禁忌習慣，可重新作整體性的思考。在此即以臺灣中部三個道士行業圈為例，說明其傳承的譜系及其行規。這種成果可與世界諸宗教的祭司研究進行比較。

關鍵字

台灣道教 ； 道壇 ； 道士 ； 火居道

並列摘要

In the fifty years since the end of the war Taiwan has faced an unprecedented change from an agricultural to an industrial society, which has fostered fundamental and drastic changes in the political and economic spheres. After taking over Taiwan from the Japanese colonial regime the nationalist government adopted cultural and religious policies that provided a relatively free and natural space for Daoism outside the Chinese mainland. The ＂fire-dwelling＂ school of the Zhengyi (Orthodox One) school preserved a complete tradition of Chinese Daoism, but it also adapted locally to the changes of that time period. ＂Fire-dwelling＂ refers to a non-monastic lifestyle where Daoist priests lead a family life as members of local communities. The present article will utilize C.K. Yang's twin concepts of institutional and diffused religion to show that fire-dwelling Daoism combines both of these structural features (Yang 1961: 259; Yang 1977). It covers both the pre-war and post-war periods and focuses geographically on central Taiwan, because the intermixing of subethnic groups in this area makes it easier to profile the fire-dwelling character of Zhengyi shrines. On the one hand the Daoist shrines internally transmitted the systematic attributes of the Daoist tradition, such as doctrines, myths, and rituals, which formed a stable and unchanging core that has sustained the tradition throughout the process of its relocation from Fujian to Taiwan. On the other hand since the Daoists shared in the social life of the immigrant groups, and Daoist shrines and local temples to Daoist deities were closely integrated into the networks of local communities, Daoist shrines became a sort of permanent appendage to immigrant society and were influenced by it. The established procedures for consecrating shrines and ordaining priests demonstrate the stability and conservatism of the priesthood's professional identity as divinely appointed ritual specialists. The practical demands of their fire-dwelling lifestyle caused the priests to maintain firm control over the structures of internal secret transmission, because only on this basis could they stake out stable catchment areas in which to offer their ritual services. Over time this quite naturally led to the formation of fixed professional domains within the territories of the various subethnic factions among the immigrant population. In central Taiwan Quanzhou, Hoklo-Hakka and Zhangzhou areas happen to be equally represented, and with them the Daoist shrines of the respective place of origin affiliation. The relations between Daoist shrines of the same subethnic affiliation are characterized by a subtle combination of competition and cooperation. The intense changes of modernization, the continuing inner needs of the people for meaning and order, and the dislocation caused by the flow of the population from the countryside to the cities guarantee that the religious services of the Daoist priest continue to be in demand for the social and psychological needs of the Taiwanese, even while the Daoists remain firmly rooted in the life of the local community. The need to respond to the new challenges of post-war society caused the Daoist priesthood to map out a path of self-adaptation that clearly distinguished between elements that could be changed and those that must remain untouched. Their success in doing so shows that the ancient Zhengyi Daoism in spite of its essentially conservative character can be a religious tradition within modem society that combines preservation with innovation.

並列關鍵字

Taiwan Daoism ； the Daoist priest ； the Daoist shrine ； The ＂fire-dwelling＂ school of Daoism