躋進仙階：元代民間神祇的道教化──以靈濟真人崇拜為例

Incorporation into the Daoist Pantheon: The Cult of Lingji Zhenren靈濟真人and Daoist Canonization of Folk Deities in the Yuan Dynasty

宋代地方精英通常致力於為其所信奉的神祇爭取朝廷的賜封，以將這些神祇納入官方祀典，從而確保其祭祀的合法性及香火的延續。然而，隨著朝廷賜封管道的日益限縮，地方信仰者即需尋求其他方法來維持其崇拜的延續性。元代以降，道教提供了另一種途徑，通過將民間信仰神祇納入道教仙班來滿足這樣的需求。這個過程被稱為「道封」，用以區別由朝廷授予官爵和封號的「朝封」。通過道封，地方神祇得以在道教體系之中獲得合法地位以及持續的香火供奉。
本文將以元代福建靈濟廟徐知證、徐知諤信仰的發展與轉型為例，探討地方鄉紳如何通過扶箕活動推動廟宇的重修與賜額，並依循不同以往的封賜途徑，促進崇奉神祇的「道教化」轉型，以確保香火的永續。除了明代《正統道藏》收錄的二徐相關齋醮科儀，本文主要考察元代編纂的兩種二徐史料，即二徐降箕文集《徐仙翰藻》以及當地士紳為二徐及其神廟
寫作的詩文合集《贊靈集》，並參考明代永樂年間（1403-1424）由福建靈濟宮祠官所彙編的《徐仙真錄》。通過對元代二徐信仰發展與轉型的考察，我們能夠深入理解一群致力於恢復地方信仰的鄉紳，如何在宗教政策變遷的背景下，採取不同以往的「道教化」策略來促進地方神祇的轉型，從而實現香火永續的目標。在這一過程中，現代學者所稱的「道封」宗教權威建構方法被靈活地運用與重組，包括扶箕降示、玉帝封賜、天師授籙以及經典撰作等，形成了一種新型態的道教「皈依」模式。

During the Song dynasty, local elites strived to obtain imperial recognition, namely being incorporated into official rites, for their deities to ensure the legitimacy and perpetuity of their worship. However, as the imperial court’s channels for bestowing titles and such recognition became increasingly restricted, these local practitioners needed to realize other means to maintain their worship. Beginning in the Yuan dynasty, Daoism provided an alternative pathway to incorporate folk deities into the Daoist pantheon, a process known as“Dao feng”道封(Daoist canonization) which differed from“chao feng”朝封(imperial canonization) that granted official ranks and titles. Through Daoist canonization, local deities could obtain legitimate status within the Daoist system and continue to receive worship and offerings.
The present article examines the development and transformation of the worship of two Xu徐immortals enshrined at the Lingji Temple靈濟廟in Fujian during the Yuan dynasty, exploring how local gentry, through planchette divination activities, promoted the renovation of temples and the granting of temple plaques. By utilizing different channels of canonization than before, these local deities received Daoist canonization, ensuring the perpetuation of their worship. In addition to the ritual materials related to the Xu immortals collected in the Ming dynasty Zhengtong Daocang正統道藏(Daoist Canon of the Zhengtong Era), this article primarily examines two historical sources concerning the Xu immortals compiled during the Yuan: Xu xian hanzao徐仙翰藻(Literary Writings of the Xu Immortals), a collection of planchette writings from the Xu immortals; and Zan ling ji贊靈集, an anthology of poems and prose written by local gentry about the Xu immortals and their temple. It also references Xu xian zhenlu徐仙真錄(True Records of the Xu Immortals), compiled by the Lingji Palace靈濟宮in Fujian during the reign of the Yongle Emperor (r. 1403-1424) of the Ming. Through an examination of the cult of the Xu immortals during the Yuan, we can gain a deeper understanding of how the local gentry, dedicated to reviving local beliefs, adopted Daoist deification strategies different from those previously available to promote the transformation of local deities against the backdrop of changing religious policies, achieving the goal of perpetual worship. In this process, the methods of constructing religious authority through“Daoist canonization”were flexibly applied and reorganized, including planchette divination, imperial heavenly bestowal, the ordination of the Celestial Master, and canonical composition, forming a new model of Daoist“conversion.”