道教步虛的原型及其儀式運用與衍異(Ⅱ)
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2010/08-2011/07
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本人已經執行國科會2007年8月～2008年7月為期一年，主題為「六朝道經洞玄靈寶玉京山步虛經考證」的研究計畫。而且也已完成結案報告書〈洞玄靈寶玉京山步虛經經文年代考〉，並彙整繳送國科會結案。 所以，此次所申請研究計畫案主題「道教步虛的原型及其儀式運用與衍異」，則是以上述國科會計畫案之研究成果為基礎，所開展的後續性研究計畫。 本計畫「道教步虛的原型及其儀式運用與衍異」，乃是規畫為期兩年之研究課題。「第一年：道教步虛的原型及其儀式運用」主題已獲國科會研究計畫補助，執行年限2009年8月～2010年7月，為期一年，正在執行當中。重點在於討論道教步虛的由來及其可能的原型，此主題將涉及步虛的宗教神話問題，也會分析神話與儀式之間的歷史辯證關係性質。並進一步開展六朝道教步虛儀式的應用實況及其宗教意義。 下一個年度將繼續「第二年：『步虛』與『命魔』─ ─道教步虛儀式的運用及其衍異」主題的研究工作。特別聚焦於探討唐代以後，步虛儀式的變異現象，尤其是所謂的命魔儀式的出現。筆者將結合唐宋以下道教經典與相關文獻材料，以及台灣民間流傳的道教科儀抄本，並進行道教田野考察工作，採取多方資料比觀的方式，以便分析「步虛」、「命魔」等概念的道教意涵，及其在道教儀式中的實際科演情況，以之與六朝道教步虛儀式的類型進行比較。
I had finished the project “Philological research on Taoist scripture Buxu” of NSC from August 2007 to July 2008. And also sent the paper of this project to NSC. So, on the basis of the achievement of above-mentioned research project, I try to apply a new project with the theme “The archetype of Taoist Buxu and it's application on ritual”. For this project theme, we will discuss the origin and prototype of Taoist Buxu, and touch the religious myth on Buxu. And then we attempt to analyse the applicative situation of Buxu on Taoist ritual during Six Dynasties. Secondly, it is necessary to check on the transformation of Buxu ritual post- Tang. Especially the appearance of the ceremony of so-called “commanding demons”.
I had finished the project “Philological research on Taoist scripture Buxu” of NSC from August 2007 to July 2008. And also sent the paper of this project to NSC. So, on the basis of the achievement of above-mentioned research project, I try to apply a new project with the theme “The archetype of Taoist Buxu and it's application on ritual”. For this project theme, we will discuss the origin and prototype of Taoist Buxu, and touch the religious myth on Buxu. And then we attempt to analyse the applicative situation of Buxu on Taoist ritual during Six Dynasties. Secondly, it is necessary to check on the transformation of Buxu ritual post- Tang. Especially the appearance of the ceremony of so-called “commanding demons”.