道教月孛法研究－－道經和通俗文學的綜合考察

本文綜合《法海遺珠》、《道法會元》及《藏外道書》中有關月孛法的記載，整理宋元明時期月孛法的譜系及法術系統，同時參酌明代筆記、小說的記載，發掘月孛法在民間流播、實踐的情況，希望透過經典與通俗文學的相互映照，理解不同文本系統中的月孛法情況及可能關係。就目前現有道藏文獻來看，月孛法應以太乙火府法、元皇月孛秘法兩系為主，前者以李元君、十二雷將為主，主行祈雨、考勘等法術，而《道法會元》所收的火府法資料，也許有受到清微派的影響；後者則以祝元君、陰陽十雷使為主，主行醫療、祈雨儀式，內容雖較為簡略，但從《藏外道書》中〈月孛大法後序〉所揭示的要點，可建構出其法特重的針法、剪法等內容，該法所行的宗教醫療係道教儀式結合實際醫療行為，頗具特色，值得更深入的發掘。而明代的筆記、小說中也有不少月孛法的記載，大略可看到該法在民間的實踐情況：當時的月孛法主用於祈雨，但也有延壽、婚媾等用途，其儀式多和裸體、女性相關，這可能與月孛星君披髮、裸體、赤足這個與傳統相悖的形象有關，且在明代祂又多被視為女神，所以常與「（女）性」聯繫在一起。由此也許可推想，月孛法在宋代之後應有一脈將其轉變為女神，儀式也多與女性有關，但可能涉及到社會風俗問題，因此道藏便未收錄相關資料。道藏的編纂是一個挑選與汰選的過程，透過道經內部資料的比對以及與其他文本的對照，反而能讓我們更仔細反省、運用這些不同的文字系統，尤其筆記和小說的記載更可讓我們看到民間如何接受、想像道教法術，窺見更多道教法術在社會實踐的樣貌，讓文本彼此碰撞、多音回響。 This article sums up the pedigree and spell system of the Yuebei magic (月孛法, Lunar Apogee Magic) in the Song, Yuan and Ming dynasties byexamining the records of the Yuebei magic in the Fahai Yizhu (法海遺珠,Forgotten Gems from the Sea of Rituals), Daofa Huiyuan (道法會元, UnifiedOrigins of the Dao and Its Rituals) and Cangwai Daoshu (藏外道書, DaoistTexts Outside the Canon). It also outlines the practice and spread of the Yuebeimagic in the society as recorded in the Ming dynasty notes and novels. Bycomparing the Daoist canon and other texts, we can gain an understanding ofthe Yuebei magic in different texts and the possible relationship between theDaoist canon and popular literature. We can also see how Daoist magic spreadamong and was practiced by the general public and uncover the diversity oftexts. Based on the texts currently available within the Daoist canon, the Yuebeimagic consists of two main types, the Taiyi Huofu magic and the YuanhuangYuebei magic. The former is governed by Li Yuanjun and the twelve thundergods, and practiced when praying for rain or summoning deities or demons.Material on the Huofu magic in the Daofa Huiyuan is likely influenced by theQingwei School (清微派, Pure Tenuity Branch). The latter is governed by ZhuYuanjun and the ten yin-yang thunder envoys, and practiced for medical purposes or praying for rain. Even though the content is relativelystraight-forward, this type of magic, with the needle magic (針法) and thescissor magic (剪法) as its main focuses, can be reconstructed from the mainpoints illustrated by the “Postface to the Yuebei Magic” in the CangwaiDaoshu. This magic combines Daoist medical ritual and actual medical practiceand has characteristics warranting further exploration. There is also considerablenumber of records on the Yuebei magic in Ming dynasty notes and novels,which illustrates the actual practice of the magic in the society. Besides prayingfor rain, the magic is also used for praying for longevity and marriages. Itsrituals involve nudity and is related with the female gender, this is likely due tothe counter-cultural, unkempt, nude and barefoot image of the star lord ofYuebei. The star lord of Yuebei was often considered to be a goddess in theMing dynasty, and therefore shown as a female image. From these pieces ofevidence, we can speculate that a branch of the Yuebei magic practitionersmorphed the image to be female, consequently, the related rituals concernedwomen. This is likely a result of change in social custom and thus not recordedby the Daoist canon. The compilation of the Daoist canon went through aprocess of selection and elimination, a comparison between the Daoist texts andother texts can help us reflect on and use these texts in different realms,especially relevant records in notes and novels, to understand how the generalpublic accepted, imagined Daoist magic. We can glimpse in how Daoist magicwas actually practiced by the general public, by comparing and contrasting theDaoist texts and popular literature, to reveal the multiple layers of meaningcontained therein.