《呂祖全書正宗》——清代北京覺源壇的歷史及其呂祖天仙派信仰

The Lüzu quanshu zhengzong: The History of the Jueyuan Altar of Beijing and the Cult of its Lüzu Tianxian Lineage during the Qing Dynasty

清嘉慶七年 (1802) 至十年 (1805) 間刊刻的十七卷本《呂祖全書正宗》，是由立壇於京城的覺源壇弟子編纂而成，其中多次提及該書與覺源壇的關係。日本京都大谷大學圖書館現藏有嘉慶十年《呂祖全書正宗》刊本（以下稱大谷本《全書正宗》），四函，共二十冊，由卷首開始，從卷一而迄卷十六，共十七卷。對於研究從嘉慶三年至十年間覺源壇大壇重啟的歷史，收載入《全書正宗》的數十篇序言、弁言、題詞和後跋，提供了非常有用和可靠的一手資料。這部《呂祖全書》能夠集中和直接反映覺源壇弟子的天仙金丹派信仰，以及保存諸位降鸞神明對該壇弟子的降示、期望和內丹信仰要求。本論文以大谷本十七卷《全書正宗》為主要依據，探討《全書正宗》的源起背景及其編纂過程和目的等相關問題。通過《全書正宗》的研究，本論文進一步考察嘉慶期間覺源壇的歷史面貌、其呂祖金丹天仙派的信仰及壇內降鸞的神明系統。本文亦以被視為「教外別傳」的《金華宗旨》作為例子，比較北京覺源壇與同時代其他乩壇的呂祖信仰的分別所在，如屬於淨明嗣派的毘陵（今常州）白龍精舍及刊刻首部《呂祖全書》的江夏縣涵三宮等，進而指出以蔣予蒲為首的覺源壇對清代呂祖乩壇信仰的傳承和發展的貢獻。建立在《全書正宗》的研究成果之上，學界在未來更可進一步深入發掘覺源壇及其基於呂祖金丹天仙派信仰而編纂的《道藏輯要》的宗教和歷史意義，以及考察覺源壇等呂祖乩壇如何影響清代道教歷史、教義和性命修煉的實踐。

The Lüzu quanshu zhengzong (Complete Works of the Orthodox Lineage of the Patriarch Lü ) in 17 volumes was compiled between the seventh and the tenth year (1802-1805) of the Jiaqing reign by devotees of the Jueyuan Altar, which they founded in the capital. The present study is based on the Otani edition of the Quanshu zhengzong, and it enquires into the origin of this book, its compilation process, its aims and other related problems. This study of the Quanshu zhengzong will contribute to the understanding of the historical features of the Jueyuan Altar guided by Jiang Yupu during the Jiaqing period, of the cult of Lüzu performed by its Tianxin Jindan School and of the practice of spirit-writing at the altar itself. This was just one of many spiritwriting altars dedicated to the cult of Lüzu and operating during the Qing dynasty, among which we find the Bailong jingshe in Piling (modern Changzhou), affiliated with the Jingming School, and the Hansan Palace of Jiangxia County, that printed the first Lüzu quanshu. To clarify such a complex religious landscape, this study also relies on what can be expressed as 'a special transmission outside mainline teachings' (jiaowai biechuan), such as the Jinhua zongzhi, comparing the differences between the Jueyuan Altar of Beijing and the other coeval altars in order to point out the specific contributions of the former to the tradition and development of Lüzu's spirit-writing cults of the Qing dynasty.