明清黃天道寶卷之西遊敘事研究

A Study of Journey to the West Narratives in Huangtiandao Precious Volumes from the Ming and Qing Dynasties

黃天道創教於明嘉靖後期，與出版世本《西遊記》的萬曆二十年（1592）時間相近，由於黃天道寶卷以西遊故事比喻丹道，世本也有許多煉丹詩句與黃天道寶卷相似，故本文以明清流傳於北方的黃天道寶卷為研究範圍，探討寶卷如何運用西遊敘事形構、宣揚其教義。從世本與黃天道盛行時代與清代寶卷內容，可知寶卷作者應曾見聞西遊敘事相關文本，但寶卷仍保留與世本相異的敘事，可見其西遊敘事系統有時更近於元末明初《西遊記平話》，而與世本相異。
寶卷作者使用西遊五聖取經比喻，以說唱形式重複宣教內容，但對於五聖取經之起訖過程有所轉化：「取經之始」是源於神佛（七聖與彌陀）和帝王的政教支持，暗示黃天道對於政權的歸順；以掌教者為唐僧化身，則是為合理化黃天道之教派地位和經典正統性。「取經過程」以五聖隱喻內丹修煉術語與方法，其異於世本的比喻說明道教／全真道之三花聚頂，五氣朝元、九轉丹砂等修煉方法，並採用佛教的修煉境界，反映出黃天道外佛內道與融合三教的特色。至於「取經之難」強調五聖取經艱難和維護真經之不易。研究黃天道寶卷如何綰合平話本、世本等系統的西遊敘事，有助於理解明清北方的黃天道寶卷如何運用西遊敘事形構、宣揚其教義，反映出西遊敘事系統的多元性，故有其價值與意義。

In the late Jiajing period of the Ming dynasty, not long before the publication of the Shidetang edition of the Journey to the West, the Huangtiandao religious movement was founded Huangtiandao tradition used the story of the Journey to the West as a metaphor for alchemical, and there are many alchemy verses in the Shidetang edition that are similar to those found in the precious volumes of Huangtiandao. This article examines the precious volumes of Huangtiandao that circulated in north China during the Ming and Qing dynasties, and discusses the formation, dissemination process, and significance of the narratives contained in the precious volumes and the Shidetang edition of the Journey to the West. From this analysis and a comparison with Huangtian Dao prevailed and the content of precious volumes from the Qing dynasty, it is clear that the author of the precious volumes must have seen the Shidetang edition; however, the precious volumes still retain differences with the narrative found in that text. This shows that the narrative system that was derived from the Journey to the West is at times closer to the popular stories predating the Journey to the West from the late Yuan and early Ming dynasty, which differ from the Shidetang edition.
The author of the precious volumes used the metaphor of the Journey to the West to repeat Huangtiandao’s missionary message, but changed the process of the five sages’journey, naintaining that the beginning of the journey originated from the support of gods, Buddhas and emperors. This political and religious support implies Huangtiandao’s submission to the regime; the identification of the sect’s leader as the reincarnation of Tang Sanzang was intended to rationalize Huangtiandao’s status and classical orthodoxy. The process of attaining scriptures in the precious volumes uses the five sages as a metaphor for terms and methods related to inner alchemy cultivation, which are different from the Shidetang edition’s metaphors that illustrate Taoism/ Quanzhen Taoism’s cultivation methods and which adopt Buddhist principles. The realm of cultivation reflects the characteristics of Huangtiandao, the outer Buddha, the inner Dao and the integration of the three religions. The precious volumes emphasizes the difficulty of obtaining, and maintaining, the Five Sacred Scriptures. Studying how the precious volumes of Huangtiandao combined popular stories and the Shidetang edition’s narrative system sheds light on the formation and circulation of Journey to the West narratives and reflects their diversity as well as their value and significance.