密法、道術與童子：穢跡金剛法與靈官馬元帥秘法中的驅邪法式研究

Esoteric Buddhism, Daoist Ritual and Child Medium: A Study of Exorcism in the Method of Ucchusma and Luminous Agent Marshal Ma

10.6239/BOC.201206_(51).01

謝世維(Shu-Wei Hsieh)

驅邪 ； 穢跡金剛 ； 靈官馬元帥 ； 佛道交涉 ； Exorcism ； Ucchusma ； Luminous Agent Marshal Ma ； Buddho-Daoist interactions

國文學報

51期（2012 / 06 / 01）

1 - 36

繁體中文

本研究從驅邪法式的角度比較穢跡金剛法與靈官馬元帥秘法之異同與其間之關係。本文首先論述穢跡金剛法，其中以《大威力烏樞瑟摩明王經》、《穢跡金剛說神通大滿陀羅尼法術靈要門》、《穢跡金剛禁百變法經》等穢跡金剛法相關文獻分析穢跡金剛的形象與法術特徵。另外也分析靈官馬元帥秘法，以《道法會元》卷220至卷231中的靈官馬元帥相關形象與法術為分析對象，筆者認為，宋代時期的靈官馬元帥形象並不固定，而某些早期的靈官馬元帥三頭九目六臂的形象則援用自穢跡金剛的形象，其中某些靈官馬元帥的咒語也直接取自穢跡金剛咒。這可以看出密法與道法兩者之間有借用關係。本文同時分析靈官馬元帥秘法之中的童子驅邪法式，以〈附體秘要〉與〈附生童法〉為核心，進而分析靈官馬元帥秘法中驅邪法式的程序模式與其特色。這種靈官馬元帥秘法之中透過童子而施行的驅邪法式與印度所傳來的阿尾奢（āveśa）法有關，阿尾奢法是以童子為媒介，用以問事、醫病、驅邪。這種法術唐代以後逐漸轉向民間發展，與道士、民間的法術儀式專家結合。從本文的分析中可以發現於宋代時期佛教與道教有許多法術的交流、借用與轉化，並形成道教豐富而多元的法術文化。

This research compares and contrasts the apotropaic rituals of the Ucchu ma and Luminous Agent Marshal Ma, and analyses the relationship between them. This paper first discusses Ucchu ma and analyses its images and ritual methods in the light of related texts. Additionally, this paper analyses ”the esoteric rites of the Numinous Official Martial Ma”, taking as its subject the images and ritual magic from juan 220 to 231 of the Daofa huiyuan. The author finds that Song Dynasty images of Luminous Agent Marshal Ma are not stabilized, and that certain early images, with three heads, nine eyes and six arms, are derivative from those of Ucchu ma, in addition to various incantations which show similar derivation. This demonstrates the close syncretic relationship between Tantric and Daoist ritual. This paper also focuses on tantric possession and child-possession to identify the role of young boys in apotropaic rituals of exorcism, and proceeds from this to analyse the overall structure of the ritual. This method for using young boys in apotropaic rites bears a strong relationship to the āveśa rites transmitted from India, which also use boys as mediums to perform divination and exorcism. From the Tang dynasty onwards, this kind of ritual gradually spread in common religion, by both Daoist priests and specialists of common religious magical rites. From the analysis in this paper, it can be demonstrated that there was a great deal of interchange, borrowing and transformation between Song dynasty Daoism and Buddhism, generating a rich and multi-valent ritual culture.

1. 謝世維(2007)。聖典與傳譯：六朝道教經典中的「翻譯」。中央研究院中國文哲研究所集刊，31，185-233。
   連結：
2. (1997)。正統道藏。臺北:新文豐。
3. (1983)。大正新脩大藏經。臺北:新文豐。
4. (1983)。道教文獻。臺北:丹青。
5. (1997)。正統道藏。臺北:新文豐。
6. (1983)。大正新脩大藏經。臺北:新文豐。
7. (1997)。正統道藏。臺北:新文豐。
8. (1983)。大正新脩大藏經。臺北:新文豐。
9. (1983)。大正新脩大藏經。臺北:新文豐。
10. (1983)。大正新脩大藏經。臺北:新文豐。
11. (1983)。大正新脩大藏經。臺北:新文豐。
12. (1997)。正統道藏。臺北:新文豐。
13. (1983)。大正新脩大藏經。臺北:新文豐。
14. 宋洪邁(1981)。夷堅志。北京:中華書局。
15. 明余象斗(1969)。五顯靈官大帝華光天王傳。臺北:文海。
16. 漢司馬遷(1959)。史記。北京:中華書局。
17. Anderson, Roberta,Bellenger, Dominic Aidan(2006).Medieval Religion: A Sourcebook.New York:Routledge.
18. Berling, Judith(1980).The Syncretic Religion of Lin Chao-en.New York:Columbia University Press.
19. Bokenkamp, Stephen R.(2004).The Silkworm and the Bodhi Tree : The Lingbao Attempt to Replace Buddhism in China and Our Attempt to Place Lingbao Daoism.Religion and Chinese Society,Hong Kong:
20. Bokenkamp, Stephen R.(2006).The Viśvantara-jātaka in Buddhist and Daoist Translation.Daoism in History: Essays in Honor of Liu Ts'un-yan,London:
21. Bokenkamp, Stephen R.(2004).The Prehistory of Laozi: His Prior Career as a Woman in The Lingbao Scriptures.Cahiers d'Extrême-Asie,14,403-421.
22. Bokenkamp, Stephen R.(1996).The Yao Boduo Stele as Evidence for the 'Dao-Buddhism' of the Early Lingbao Scriptures.Cahiers d'Extreme-Asie,9,55-67.
23. Bokenkamp, Stephen R.(1983).Sources of the Ling-pao Scriptures.Tantric and Taoist Studies in Honor of R.A. Stein,Brussels:
24. Bokenkamp, Stephen R.(1994).Time after Time: Taoist Apocalyptic History and the Founding of the T'ang Dynasty.Asian Major,3(7),59-88.
25. Bokenkamp, Stephen R.(2007).Ancestors and Anxiety: Daoism and the Birth of Rebirth in China.California:University of California Press.
26. Boltz, Judith M.(1993).Not by the Seal of Office Alone: New Weapons in the Battle with the Supernatural.Religion and Society in T'ang and Sung China,Honolulu:
27. Brook, Timothy(1993).Rethinking Syncretism: The Unity of the Three Teachings and their Joint Worship in Late- Imperial China.Journal of Chinese Religions,21,13-44.
28. Buswell, Robert E.(1990).Chinese Buddhist Apocrypha.Honolulu:University of Hawaii Press.
29. Buswell, Robert E.(ed.)(1990).Buddhist Apocrypha in East Asia and Tibet.Honolulu:University of Hawaii Press.
30. Campany, Robert F.(2007).Making Scenes: Disciplines of Visualization in Early Medieval China.中國文人生活之道與藝：自我技術之探討研討會,臺北:
31. Campany, Robert F.(1993).Buddhist Revelation and Taoist Translation in Early Medieval China.Taoist Resources,4(1),1-30.
32. Chao, Shin-yi(2011).Daoist Ritual, State Religion, and Popular Practices: Zhenwu Worship from Song to Ming (960-1644).London:Routledge.
33. Copp, Paul(2010).Altar, Amulet, Icon: Transformations in Dhāraṇī Amulet Culture, 740-980.Cahiers d'Extrême-Asie,17,239-264.
34. Copp, Paul(2008).Notes on the Term 'Dhāraṇī' in Medieval Chinese Buddhist Thought.Bulletin of the School of Oriental and African Studies,71(3),493-508.
35. Davis, Edward L.(2001).Society and the Supernatural in Song China.Honolulu:University of Hawai'i Press.
36. Esposito, Monica(2005)。清代道教と密教─龍門西竺心宗。三教交渉論叢，京都:
37. Fanger, Claire,Kieckhefer, Richard,Watson, Nicholas(1998).Conjuring Spirits: Texts and Traditions of Medieval Ritual Magic.Penn:Pennsylvania State University Press.
38. Faraone, Christopher(1991).Magika Hiera: Ancient Greek Magic and Religion.Oxford:Oxford University Press.
39. Flint, Valerie(1991).The Rise of Magic in Early Medieval Europe.Princeton:Princeton University Press.
40. Ginzburg, Carlo(1992).The Night Battles: Witchcraft & Agrarian Cults in the Sixteenth & Seventeenth Centuries.Baltimore:The Johns Hopkins University Press.
41. Hudson, Clarke(2010).Daoist Elements in Esoteric Buddhist Texts of the Tang Dynasty.Cultural Crossings: China and Beyond in the Medieval Period Conference
42. Katz, Paul R.(2004).Taoism and Local Cults- A Case Study of the Cult of Marshal Wen.Heterodoxy in Late Imperial China,Honolulu:
43. Katz, Paul R.(2009).Divine Justice: Religion and the Development of Chinese Legal Culture.London:Routledge.
44. Keiko, Mitamura(2002).Daoist Hand Signs and Buddhist Mudras.Daoist Identity,Honolulu:
45. Kieckhefer, Richard(1989).Magic in the Middle Ages.Cambridge:Cambridge University Press.
46. Kieckhefer, Richard(1998).Forbidden Rites: A Necromancer's Manual of the Fifteenth Century.Penn:Pennsylvania State University Press.
47. Kohn, Livia(1995).Laughing at the Tao-Debates among Buddhists and Taoists in Medieval China.Princeton:Princeton University Press.
48. Kohn, Livia(ed.)(2000).Daoism Handbook.Leiden:Brill.
49. Liao, Sien-huei(2002).Visualizing the Afterlife: The Song Elite's Obsession with Death, the Underworld, and Salvation.漢學研究,20(1),399-440.
50. Luck, Georg(2006).Arcana Mundi: Magic and the Occult in the Greek and Roman Worlds: A Collection of Ancient Texts.Baltimore:The Johns Hopkins University Press.
51. Menghi, Girolamo,Paxia, Gaetano(2002).The Devil's Scourge: Exorcism in Renaissance Italy.Boston:Weiser Books.
52. Meyer, Marvin W.,Smith, Richard(1999).Ancient Christian Magic: Coptic Texts of Ritual Power.Princeton University Press.
53. Mollier, Christine(2008).Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China.Honolulu:University of Hawaii Press.
54. Ogden, Daniel(2002).Magic, Witchcraft and Ghosts in the Greek and Roman Worlds: A Sourcebook.Oxford:Oxford University Press.
55. Pearce, Scott(ed.),Spiro, Audrey(ed.),Ebrey, Patrica(ed.)(2001).Culture and Power in the Reconstitution of the Chinese Realm, 200-600.Cambridge:Harvard University Press.
56. Reiter, Florian C.(2007).Basic Conditions of Taoist Thunder Magic.Wiesbaden:Harrassowitz Verlag.
57. Robinet, Isabelle(1984).Notes Préliminaires sur Quelques Antinomies Fondamentales Entre le Bouddhismeet le Taoïsme.Incontro di religioni in Asia tra il III e il X secolo d. C. Atti del Convegno internazionale di studi storico-religiosi,Firenze:
58. Robson, James(2008).Signs of Power: Talismanic Writing in Chinese Buddhism.History of Religions,48(2),130-169.
59. Sharf, Robert H.(2002).Coming to Terms with Chinese Buddhism: A Reading of the Treasure Store Treatise.Honolulu:University of Hawaii Press.
60. Smith, Frederick M.(2006).The Self Possessed: Deity and Spirit Possession in South Asian Literature and Civilization.New York:Columbia University Press.
61. Strickmann, Michel(1993).The Seal of the Law: A Ritual Implement and the Origins of Printing.Asia Major, Third Series,6(2),1-84.
62. Strickmann, Michel(2002).Chinese Magical Medicine.Stanford:Stanford University Press.
63. Styers, Randall(2004).Making Magic: Religion, Magic and Science in Modern World.Oxford:Oxford University Press.
64. Tamm, Marek(2003).Saints and the Demoniacs: Exorcistic Rites in Medieval Europe (11th-13th Century).Folklore,23-24,7-24.
65. Teiser, Stephen(2003).The Scripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism.Honolulu:University of Hawaii Press.
66. Teiser, Stephen(1988).The Ghost Festival in Medieval China.New Jersey:Princeton University Press.
67. Teiser, Stephen(2006).Reinventing the Wheel: Pictures of Rebirth in Chinese Buddhism.Washington:University of Washington Press.
68. Thomas, Keith(1997).Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth and Seventeenth Century England.New York:Oxford University Press.
69. Von Glahn, Richard(2004).The Sinister Way: The Divine and the Demonic in Chinese Religious Culture.Berkeley:University of California Press.
70. Zürcher, Erik(1982).Prince Moonlight: Messianism and Eschatology in Early Medieval Chinese Buddhism.T'oung Pao,68(1-3),1-75.
71. Zürcher, Erik(1977).Late Han Vernacular Elements in the Earliest Buddhist Translations.Journal of the Chinese Language Teachers Association,12(3),177-203.
72. Zürcher, Erik(1990).Han Buddhism and the Western Region.Thought and Law in Qin and Han China: Studies Dedicated to Anthony Hulsewé on the Occasion of His Eightieth Birthday,Leiden:
73. Zürcher, Erik(1980).Buddhist Influence on Early Taoism: A survey of scriptural evidence.T'oung Pao,66,84-147.
74. Zürcher, Erik(1981).Eschatology and Messianism in Early Chinese Buddhism.Leyden Studies in Sinology: Papers Presented at the Conference Held in Celebration of the Fiftieth Anniversary of the Sinological Institute of Leyden University,Leiden:
75. Zürcher, Erik(1991).A New Look at the Earliest Chinese Buddhist Texts.From Benares to Beijing: Essay on Buddhism and Chinese Religion in Honour of Prof. Jan Yun-hua,Oakville:
76. Zürcher, Erik(1982).Perspectives in the Study of Chinese Buddhism.Journal of the Royal Asiatic Society,2,161-176.
77. 二階堂善弘(1991)。靈官馬元帥華光考。早稻田大學大學院文學研究科紀要・別冊，18，23-35。
78. 二階堂善弘(2008)。東アジアにおける華光信仰の広がり。東アジアの儀禮と宗教，東京:
79. 二階堂善弘(2009)。華光大帝信仰の變容─杭州と福州・馬祖を例に。アジア文化交流研究，4，369-375。
80. 二階堂善弘(2006)。道教・民間信仰における元帥神の變容。吹田市:關西大學。
81. 中村治兵衛(1992)。中國シャ－マニズムの研究。東京:刀水書房。
82. 尹翠琪(2010)。道教版畫研究：大英圖書館藏《玉樞寶經》四註本之年代及插畫考。道教研究學報：宗教歷史與社會，2，135-183。
83. 王承文(2002)。古靈寶經定期齋戒的淵源及其與佛教的關係。華林，二
84. 王承文(2002)。敦煌古靈寶經與晉唐道教。北京:中華書局。
85. 王根林點校(1999)。漢魏六朝小說筆記大觀。上海:上海古籍出版社。
86. 王章偉(2009)。溝通古今的薩滿：研究宋代巫覡信仰的幾個看法。「民間」何在？「誰之」信仰？，北京:
87. 皮慶生(2008)。宋代民眾祠神信仰研究。上海:上海古籍出版社。
88. 朱越利(2011)。《道法會元》中的關元帥。關帝信仰與現代社會國際學術研討會，台中:
89. 李養正(1999)。佛道交涉史論要。香港:香港道教學院。
90. 李豐楙(1996)。六朝道教的終末論：末世、陽九百六與劫運說。道家文化研究，北京:
91. 李豐楙(1996)。六朝道教的度救觀：真君、種民與度世。東方宗教研究，新五期，138-160。
92. 岩崎日出男(2000)。道教と密教。道教と中國思想，東京:
93. 松本浩一(2006)。宋代の道教と民間信仰。東京:汲古書院。
94. 長部和雄(1982)。唐宋密教史論考。京都:永田文昌堂。
95. 神塚淑子(2007)。《海空智藏經》與《涅槃經》─唐初道教經典的佛教受容。日本東方學，1，98-132。
96. 神塚淑子(2001)。六朝道經中的因果報應說與初期江南佛教。道教與文化學術研討會論文集，臺北:
97. 康豹(2002)。道教與地方信仰─以溫元帥信仰為個例。台灣宗教研究通訊，4，1-31。
98. 慈怡編(1989)。佛光大辭典。高雄:佛光。
99. 廖咸惠(2009)。宋代士人與民間信仰。民間」何在？「誰之」信仰？，北京:
100. 廖咸惠(2009)。體驗小道：宋代士人生活中的術士與術數。新史學，20(4)，1-58。
101. 劉屹(2006)。《笑道論》引用道典之書志學研究。天問，南京:
102. 蕭登福(1993)。道教星斗符印與佛教密宗。臺北:新文豐出版公司。
103. 蕭登福(1993)。道教與密宗。臺北:新文豐出版公司。
104. 蕭登福(1994)。道教術儀與密教典籍。臺北:新文豐出版公司。
105. 賴富本宏(1979)。中国密教の研究。東京:大東出版社。
106. 韓森、包偉民譯(1999)。變遷之神─南宋時期的民間信仰。杭州:浙江人民出版社。
107. 坂出祥伸(2009)。道家道教の思想とその方術の研究。東京:汲古書院。

1. 鄧昭(2014)。道教斗姆對密教摩利支天形象的借用。國立臺灣大學美術史研究集刊，36，59-100+256。
2. 高振宏(2014)。溫瓊神話與道教道統─從劉玉到黃公瑾的「地祇法」。華人宗教研究，3，51-104。
3. 高振宏(2019)。道教月孛法研究－道經和通俗文學的綜合考察。政大中文學報，31，129-171。
4. 高振宏(2020)。明清道教中的民間神祗經典研究。輔仁國文學報，51，109-149。
5. 謝世維(2015)。殺伐與捉斬—宋元時期官將元帥文本所映現之文化變遷及其意義。臺灣宗教研究，14(1)，5-37。
6. 謝世維(2017)。宋元道教清微法與地方密教傳統。華人宗教研究，9，7-44。
7. 尹翠琪(2017)。《道藏》扉畫的版本、構成與圖像研究。國立臺灣大學美術史研究集刊，43，1-140+353。
8. 張超然(2016)。自我身分、倫理性格與社會象徵：道與法的根本差異與複合現象。華人宗教研究，8，33-64。
9. (2014)。有故事的地方─當代中國都市詩的京滬構圖及其詮釋意義。文與哲，25，377-442。