20世纪以前马来亚半岛正一天师道闾山法教传承--兼论闽南与客家道教研究的观念、视角与方法  

The Inheritance of the Lushan Sect Which Attached to the Zhengyi School of Celestial Masters before the 2Oth Century of Peninsular Malaysia--A Discussion of the Concepts,Perspectives and Research Methodology of Southern Fujian and Hakka Taoism

作　　者：王琛发 Wang Chenfa

机构地区：[1]闽南师范大学闽南文化研究中心,福建漳州363000

出　　处：《闽台文化研究》2024年第2期37-46,共10页Fujian-Taiwan Cultural Research

基　　金：2022年国家社科基金项目:“明清时期南洋华人民间信仰及其家国情怀研究”(22XZJ002).

摘　　要：闽南正一系统的闾山法教传承,道士不论何时何地祀奉同样中华神明体系、服务同一群体跨境组构的整体社会,正能反映中华文明连续性、统一性与包容性的特征。帆船时代,季候风决定着道脉所服务社会是跨海一体,保证了道脉跨海传播的连续性;另一方面,道坛放兵收兵的时间设定、道士受箓,以及仙逝以后处理生前箓牒等因素,也导致华东南和南海必须有相互联结的处理,保证统一性。这其中,道教礼俗导致难以寻找文献说明历史,反而可证明历史久远。所幸民国初期摄影留下的记录,以及旧时公庙道坛过去留下布局与设施遗痕,有助追溯其中意义。The inheritance of the teachings of Lushan Sect in southern Fujian,attached to Zhengyi School of Celestial Masters shows a systematic succession tradition.The Taoist priests of the Lushan sect belong to the same cross-bordergroup as a whole,worship the same Chinese deities,and serve the original cross-border Chinese society.The studies of Lushan Sect in southern Fujian may become a good example to reflect thecontinuity,unity and inclusiveness of Chinese civilization.In the age of maritime,the monsoon determined that the Chinese who frequently alternated between living in South China and South Seas Region was one community integrated across the sea,ensuring the continuity of Taoism.On the other hand,the time setting of the ritual of yearly disband and convene of spirit troops,and the way for Taoist priests to accept their admission certificate for immortal status,also ensured the unity.Taoist rituals and customs make it difficult to find documents to explain the history,but can prove a long history.Fortunately,the records left by the photography in the early Republic of China,as well as the past layout and facilities of the old public temple altar,help to trace the significance.

关 键 词：坛 箓 清微 道士 法教 南海 村社 

分 类 号：B933[哲学宗教—宗教学] K29[历史地理—历史学]