當代冀東南民間教派的儀式專家：以經卷為中心的研究

The Ritual Experts of Contemporary Popular Religious Sects in Southeast Hebei: A Study Centered on Scriptures

徐天基(Xu Tianji)；羅丹(Luo Dan)

民間教派 ； 功 ； 表功師傅 ； 民間經卷 ； popular religious sects ； merit ； merit-delivering masters ； folk scriptures

民俗曲藝

222期（2023 / 12 / 01）

187 - 229

繁體中文;英文

明清以來，冀東南地區的民間教派林立，教門文化是鄉村社會宗教生活的底色。無生老母創世與救劫為教門文化提供了宇宙觀基礎，懷抱無字真經登法船赴金城是這種神話和信仰的終極關懷。功果圓滿是能否認祖歸鄉的根本，功和功果形成了一套道德經濟系統。功分內外，內功相當於道德貨幣。外功類似於通貨，需要通過利他行為獲取，從外功到功果的轉換，原理類似於通貨與資產間的轉換。冀東南現存大量民間經卷，它們是明清以降各教派經卷的雜糅，廣泛流布在表功師傅群體中。表功師傅有文武之分，作為明清以來當地教派傳統的繼承人與實踐者，通過「表功」儀式從事著功╱功果的轉換。他們同時是功果的修行者，打坐、誦經、跑功、朝山用於修持內功，看事行好、做會、送亡用以累積外功。功╱功果轉化的禮物經濟系統為這些儀式實踐提供了基礎框架，而教派文化的劫變觀是該系統的神聖來源。本文通過對冀東南地區表功師傅的經卷、信仰及儀式實踐的研究，拓展地方宗教研究中對民間儀式專家的認知，試圖回應一個根本性的問題：地方宗教生活的內在邏輯和理性如何在教派宗教脈絡中體現？

Since the Ming and Qing dynasties, many popular religious sects have flourished in southeast Hebei, with sectarian culture constituting a core feature of the sociocultural life this area's rural society. The belief in the Eternal Venerable Mother 無生老母 as the creator and savior of the world provides a cosmological foundation to sectarian culture. Ultimately, it is believed, sectarian members would hold the wuzi zhenjing 無字真經 (wordless true scripture) in their arms, board the jinchuan 金船 (golden boat), and sail to the Jincheng 金城 (golden fortress). Merit and the perfection of achievements determined according to a moral economic system is the key to reaching Jincheng, with merit classified as neigong 內功 and waigong 外功: the former is equal to moral money, while the latter resembles moral currency that needs to be acquired through altruistic behavior. The conversion mechanism from gong 功to gongguo 功果 is similar to the conversion between currency and assets. There are a large number of folk scriptures in southeast Hebei, which are a mixture of works produced by various sects during the Ming and Qing dynasties. These texts have spread widely among groups of merit-delivering masters (biaogong shifu 表功師傅). As inheritors of these late imperial sectarian traditions, merit-delivering masters can be divided into civil (wen 文) and martial (wu 武) types, with both practicing the ritual of merit conversion. Merit-delivering masters also act as practitioners of gongguo: accumulating neigong via meditation, chanting, pilgrimage, and paogong 跑功; and acquiring waigong by doing good deeds, making offerings, and performing the songwang 送亡 ritual under the framework of the "gift-economy" system of the gong/gongguo transformation. This article, through a study of the scriptures, beliefs, and rituals of southeast Hebei's merit-delivering masters, enhances our knowledge of popular ritual experts in studies of local religion. It asks and answers a fundamental question: How does the inner logic and reasoning of local religious life thrive within the context of sectarian religion?

1. 羅丹,徐天基(2017)。華北地方道教儀式：以當代河北廣宗縣三旦夕村醮為例。華人宗教研究，2017(9)，133-211。
   連結：
2. Dean, Kenneth(2003).Local Communal Religion in Contemporary South-east China.The China Quarterly,174,338-358.
3. DuBois, Thomas David(2005).The Sacred Village: Social Change and Religious Life in Rural North China.Honolulu:University of HawaiiPress.
4. Goossaert, Vincent(2006).1898: The Beginning of the End for Chinese Religion?.The Journal of Asian Studies,65(2),307-336.
5. Goossaert, Vincent,Palmer, David A.(2011).The Religious Question in Modern China.Chicago:The University of Chicago Press.
6. Johnson, David(Ed.)(1985).Popular Culture in Late Imperial China.Berkeley, CA:University of California Press.
7. Li Wei-tsu 李慰祖. 1948. “On the Cult of the Four Sacred Animals in the Neighborhood of Peking.” Folklore Studies 7: 1–94.
8. Liu, Tik-sang(2003).A Nameless but Active Religion: An Anthropologist’s View of Local Religion in Hong Kong and Macau.The China Quarterly,174,373-394.
9. Miller, James(Ed.)(2006).Chinese Religions in Contemporary Societies.Santa Barbara:ABC-CLIO Press.
10. Naquin、 Susan,Yü, Chün-fang(2020).Pilgrims and Sacred Sites in China.Berkeley, CA:University of California Press.
11. Nedostup, Rebecca(2009).Superstitious Regimes: Religion and the Politics of Chinese Modernity.Cambridge, MA:Harvard University Asia Center.
12. Overmyer, Daniel L.(1999).Precious Volumes: An Introduction to Chinese Sectarian Scriptures from the Sixteenth and Seventeenth Centuries.Cambridge, MA:Harvard University Asia Center.
13. Overmyer, Daniel L.(2009).Local Religion in North China in the Twentieth Century: The Structure and Organization of Community Rituals and Beliefs.Leiden:Brill.
14. Overmyer, Daniel L.(1976).Folk Buddhist Religion: Dissenting Sects in Late Traditional China.Cambridge, MA:Harvard University Press.
15. Palmer, David A.(2011).Gift and Market in the Chinese Religious Economy.Religion,41(4),569-594.
16. Perry, Elizabeth J.(1980).Rebels and Revolutionaries in North China, 1845–1945.Stanford, CA:Stanford University Press.
17. Siu、 Helen(1989).Recycling Rituals: Politics and Popular Culture in Contemporary Rural China.Unofficial China: Popular Culture and Thought in the People’s Republic,Boulder, CO:
18. Watson, James L.(1985).Standardizing the Gods: The Promotion of T’ien Hou (‘Empress of Heaven’) Along the South China Coast, 960–1960.Popular Culture in Late Imperial China,Berkeley:
19. Yang、 C. K.(1961).Religion in Chinese Society: A Study of Contem porary Social Functions of Religion and Some of Their Historical Factors.Berkeley, CA:University of California Press.
20. 不著撰人,韓立平（譯注）(2014).周易譯注.上海:上海三聯書店.
21. 王學文,岳永逸(2009)。嬗變的醮會：河北趙縣豆腐莊皇醮會調查報告。民俗研究，2009(1)，190-208。
22. 包筠雅, Cynthia,杜正貞（譯）,張林（譯）(2021).功過格：明清時期的社會變遷與道德秩序.上海:上海人民出版社.
23. 弗雷德裡克•S•米什金, Frederic S.,鄭豔文（譯）,荊國勇（譯）(2016).貨幣金融學.北京:中國人民大學出版社.
24. 米爾恰•伊利亞德, Mircea,段滿福（譯）(2018).薩滿教：古老的入迷術.北京:社會科學文獻出版社.
25. 李世瑜(1990).現代華北秘密宗教.上海:上海文藝出版社.
26. 李世瑜(2007).現在華北秘密宗教.臺北:蘭臺出版社.
27. 《定縣社會概況調查》。[1933]。李景漢著。中華平民教育促進會。
28. 李慰祖(1941)。燕京大學法學院社會學系。
29. 李慰祖,周星（補編）(2011).四大門.北京:北京大學出版社.
30. 杜博思, Thomas David,池幀（譯）,胡雯（譯）(2009)。靈、教派、香頭—地方文化中的宗教知識。民俗研究，2009(4)，118-134。
31. 汲喆(2009)。禮物交換作為宗教生活的基本形式。社會學研究，2009(3)，1-25。
32. 尚麗新,車錫倫(2015).北方民間寶卷研究.北京:商務印書館.
33. 岳永逸(2008)。家中過會：中國民眾信仰的生活化特質。開放時代，2008(1)，101-121。
34. 岳永逸(2014).行好：鄉土的邏輯與廟會.杭州:浙江大學出版社.
35. 岳永逸(2017).朝山.北京:北京大學出版社.
36. 范麗珠, Lizhu(2003).The Cult of the Silkworm Mother as a Core of Local Community Religion in a North China Village: Field Study in Zhiwuying, Baoding, Hebei.The China Quarterly,174,359-372.
37. 徐天基(2013)。帝制晚期中國文化的研究框架與範式—反思華琛的標準化理論。世界宗教研究，2013(6)，178-186。
38. 袁靜芳(1998).河北鉅鹿道教法事音樂.臺北:新文豐出版公司.
39. 馬西沙,韓秉方(1992).中國民間宗教史.上海:上海人民出版社.
40. 張振濤(2002).冀中鄉村禮俗中的鼓吹樂社：音樂會.濟南:山東文藝出版社.
41. 曹本冶,劉紅(2003).道樂論：道教儀式的「信仰、行為、音聲」三元理論結構研究.北京:宗教文化出版社.
42. 曹新宇(2016).祖師的族譜—明清白蓮教社會歷史調查之一.臺北:博揚文化.
43. 曹新宇(2019)。清前期政教關係中的儒教及三教問題。清史研究，2019(3)，1-21。
44. 陳熙遠(2002)。「宗教」—一個中國近代文化史上的關鍵詞。新史學，13(4)，37-66。
45. 渡邊欣雄,周星（譯）(1998).漢族的民俗宗教—社會人類學的研究.天津:天津人民出版社.
46. 程東,薛冬(1993).五臺山.北京:燕山出版社.
47. 華智亞(2013).龍牌會：一個冀中南村落中的民間宗教.上海:上海人民出版社.
48. 楊德睿(2010).在家、回家：冀南民俗宗教對存在意義的追尋.香港:香港樹仁大學當代中國研究中心.
49. 楊慶堃,範麗珠（譯）(2006).中國社會中的宗教：宗教的現代社會功能與其歷史因素之研究.上海:上海人民出版社.
50. 葉濤(2009).泰山香社研究.上海:上海古籍出版社.
51. 趙麗雲(2011)。廣西師範大學。
52. 劉平(2010).中國秘密宗教史研究.北京:北京大學出版社.
53. 劉鐵梁(2001)。作為公共生活的鄉村廟會。民間文化，2001(1)，48-54。
54. 劉鐵梁(2005)。廟會類型與民俗宗教的實踐模式—以安國藥王廟會為例。民間文化論壇，2005(4)，12-18。
55. 鄭振滿（編）,陳春聲（編）(2005).民間信仰與社會空間.福州:福建人民出版社.
56. 濮文起(1996).中國民間秘密宗教辭典.成都:四川辭書出版社.
57. 濮文起(2016).河北民間宗教史.北京:宗教文化出版社.
58. 濮文起(1991).中國民間秘密宗教.杭州:浙江人民出版社.
59. 濮文起(2000).秘密教門：中國民間秘密宗教溯源.南京:江蘇人民出版社.
60. 濮文起（編）(1996).中國民間秘密宗教辭典.成都:四川辭書出版社.
61. 韓書瑞,劉平（譯）,唐雁超（譯）(2009).山東叛亂：1774 年王倫起義.南京:江蘇人民出版社.
62. 韓書瑞, Susan,陳仲丹（譯）(2010).千年末世之亂：1813 年的八卦教起義.南京:江蘇人民出版社.
63. 《妙峰山》。1928。顧頡剛著。廣州：中山大學語言歷史研究所印行。