從天文到聖物－－六朝道教儀式中策杖之考察

From Celestial Writing to Sacred Object: A Study of Scepter and Staff in Six Dynasties Daoist Ritual

本文主要依據數本完成於四世紀末五世紀初的古靈寶經典，以及陸修靜依當時經典編纂而成的《太上洞玄靈寶授度儀》為核心，討論集中於授度儀當中的兩個儀式環節，其一為「度策文」，其二為「封杖法」。這兩個儀式將天書與符文予以物質化，進而成為神聖的法器，並在儀式中作為傳予弟子的聖物。本文所要考察的，就是這種天書物質化的基礎，其次就是天書物質化的目的，以及其在儀式當中的定位。從「度策文」與「封杖法」的儀式可以看到透過神聖天書將物件轉化為神聖法器的過程，這是聖化或賦予靈力的階段。而接著再將神聖法器傳授給弟子，使弟子藉由聖物的傳授與配戴而正式晉升成為靈寶道士，此時聖物轉為身分與權威的表徵，並進入宗教生活的網絡。陸修靜的大盟儀式當中傳授八威神策以及元始神杖，其目的就是因為此二物是以物質性的形象顯之於外，成為一個具格靈寶道士的具象表徵，是神職與道階的具體呈現。此二者已經不侷限於招神驅魔的法器，在陸修靜看來亦是宗教法位與權威的代表，也是師徒之間傳承的媒介。

In medieval Daoism, celestial writings are conceived as originally celestial signs and texts that have descended to earth, either by direct transmission of their form or by translation into worldly language. They are heavenly blueprints, of which only a few earthly beings are granted sight. The recipient is usually a person of great virtue who is able to decipher and deploy the revelations for the benefit of all. In this paper I examine a fifth century Daoist ritual, based on the scripture of the Taishang dongxuan Lingbao shouduyi 太上洞玄靈寶授度儀 edited by Lu Xiujing 陸修靜, intending to clarify the processes by which Daoists of the Six Dynasties constructed their rituals by means of the concept of celestial writing as well as certain sacred objects. I will focus on two episodes of the ritual, namely “Bestowing the Scribe of Eight March” and “Sealing the Scepter,” which are related to two particular magical objects. The first goal of this paper will be to investigate Daoist ritual from the perspective of material culture. The second major goal will be to trace the development and transformation of the concept of celestial writing and to determine its relationship with sacred objects in Daoist bestowing rituals. I will also suggest that the symbolism and objectification of celestial writing in Daoism might fulfill the purpose of a certain group of Daoists who were trying to legitimize their religious authority through ritual. Through an analysis of the objectification of celestial writing, which played a crucial role in fourth- and fifth-century Daoist ritual, I hope to clarify not only the historical processes by which Daoists constructed their dispensations out of older traditions, but also provide a clear picture of the dynamic interactions between different traditions in medieval China.