淨爐儀式之田調與解讀：以臺北普安堂法教團為例
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Date
2019-11-??
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地理學系
Department of Geography, NTNU
Department of Geography, NTNU
Abstract
臺灣民間信仰承襲部分中國閩粵漢人風俗，其中民間信仰的儀式派系眾多，且也淵源流長，在臺灣民間信仰中屬於法教儀式系統的，其派系數量龐大、分布也十分廣泛。本文研究以田野調查之文獻分析、觀察、訪問以及對研究資料的歸納分析，試圖理解臺北普安堂法教團，在七月前夕對焚化爐淨化科儀，其儀式空間的建構究竟如何？特別是儀式所扮演的重要性，並藉由各項資料分析該儀式在祭祀空間的特性。本文了解到法教透過請神、淨穢與內外的空間概念舉行儀式，在這樣新興概念的儀式中，普安堂法教團進行傳統儀式的現代詮釋與建構，當然儀式的建構有其空間關係、功能及目的，其宗教儀式目的不外乎滿足信眾的身心靈需求。法教的儀式空間建構，是透過本身自我內在與對外的想法，進行「境與境域觀」的儀式上的空間概念詮釋，研究成果如下：其一，法教的儀式是透過反覆請神「儀式」、「淨穢」與區分「內、外」來建構而成；其二，在法教儀式中可以發現傳統空間的建構概念；其三，就儀式的空間分析，通常儀式也反映出傳統社會中的「內、外」關係。儀式空間中「境」概念的建構，配合臺北普安堂法教團「淨爐」科儀來做探討，並將科儀中的儀式空間類型與作用做詮釋，儀式中須透過「教育」及「定義」，賦予儀式深層的價值意義，儀式空間內的祭祀與方法產生了「境內、境外」問題，在現實生活中，創造出內外且不同於日常的內外「空間∕場域」。「儀式空間」中的內外意涵與所賦含的深度，人類在生活的軌跡中創造發明，這些經過安排的儀式，進入人們心靈體現的動作，在此特定動作的空間就成為了「儀式空間」，而參與其中的法師、人們都各自扮演各自的角色，且佔據其特定的位置。這些人是被安排到儀式的，且被進入在這個「境內、境外」的「儀式空間」內的自我位置。每個大科儀中，也包含許多小的科儀，這些科儀須禮請某些神明及其儀式空間概念，政府想要透過這些科儀達到清淨的作用，來安撫常民的內心，將塵世的處事規則融入在靈界的觀念之中，這樣的觀念在現今的社會也留存著，這也說明時空不管再怎麼變遷，人的心靈如果無法充實，就必須透過儀式與紙錢來排解的心情，這與漢人在民間的生活十分相應，因為在人世間也到處充滿著「轉化」與「生活適應」的概念，這樣的儀式也充分顯示出民間信仰的「世俗性」與「適應性」。
Taiwan’s folk beliefs inherit some of the customs of the Chinese Min and Yue people. Among them, there aremany rituals from folk beliefs, which have a long history. This system of rituals and folk beliefs are widelydistributed throughout Taiwan. Through literature analysis, field observations, interviews and inductiveanalysis of the research data in the field investigation, this paper aims to understand the Taipei Pu’an TangFaist（法教） Order. How does this Order construct the ritual space for the purification cleansing rituals onthe eve of July? The importance of the ritual; and the analysis of the characteristics of the ritual space areexamined as well. This study shows that the Faculty teaches the rituals of the concept of space through theinvitation of God, and the internal and external concept of space. In this ritual of emerging concepts, thePu’an Tang Faist Order conducts a modern interpretation and construction of traditional rituals. Of course,the construction of rituals has its spatial relationship. The purpose of the religious ceremonies is nothing morethan to satisfying the body and soul needs of the believers. The ritual space construction of the law andeducation is an interpretation of the spatial concept of the ritual of the “introspection of the environment andthe realm” through its own internal and external ideas. The research results are as follows: First, the ritual ofthe mage is to plead the ritual through repeated “ritual”, “purification” and “inside and outside” areconstructed. Second, the concept of the construction of traditional space can be found in the teaching ritual.Third, in terms of spatial analysis of rituals, the usual rituals also reflect the “internal and external”relationship in traditional society. The construction of the concept of “the environment” in the ceremonialspace is in line with the exploration of the ceremonies of the “Purification Waste incinerator” of the Pu’an Tang in Taipei, and the interpretation of the ritual space and role in the ceremonies. “Definition” gives thedeep meaning of the ritual. The sacrifices and methods in the ritual space create “inside and outside” issues.In real life, they create internal and external “space/field” differences from the inside and outside. Throughthe internal and external meanings and depths of the “ritual space”, human beings create inventions in thetrajectory of life, these arranged rituals enter the movements of people's minds, and the space of specificmovements becomes the “ritual space”. The mage and the people involved in each of them play theirrespective roles and occupy their specific positions.These people were arranged for the ritual and were placed in the self-location of the “ritual space” ofthis “inside and outside”. Each of the major ritual also contains many small rituals. These rituals must appealto some deities and their ritual space concepts. The government wants to achieve a clean function throughthese rituals to appease the hearts of ordinary people. The rules of doing things are integrated into the conceptof the spiritual world. Such concepts are also preserved in today’s society. This also means that no matterhow time and space change, if people's minds are not fulfilled, they must be relieved through rituals andpaper money. The Han people's life in the private sector corresponds to this idea, because this world is alsooccupied with the concepts of “transformation” and “accommodation of life”, and such a ritual also fullyshows the “secularity” and “adaptation” of folk beliefs.
Taiwan’s folk beliefs inherit some of the customs of the Chinese Min and Yue people. Among them, there aremany rituals from folk beliefs, which have a long history. This system of rituals and folk beliefs are widelydistributed throughout Taiwan. Through literature analysis, field observations, interviews and inductiveanalysis of the research data in the field investigation, this paper aims to understand the Taipei Pu’an TangFaist（法教） Order. How does this Order construct the ritual space for the purification cleansing rituals onthe eve of July? The importance of the ritual; and the analysis of the characteristics of the ritual space areexamined as well. This study shows that the Faculty teaches the rituals of the concept of space through theinvitation of God, and the internal and external concept of space. In this ritual of emerging concepts, thePu’an Tang Faist Order conducts a modern interpretation and construction of traditional rituals. Of course,the construction of rituals has its spatial relationship. The purpose of the religious ceremonies is nothing morethan to satisfying the body and soul needs of the believers. The ritual space construction of the law andeducation is an interpretation of the spatial concept of the ritual of the “introspection of the environment andthe realm” through its own internal and external ideas. The research results are as follows: First, the ritual ofthe mage is to plead the ritual through repeated “ritual”, “purification” and “inside and outside” areconstructed. Second, the concept of the construction of traditional space can be found in the teaching ritual.Third, in terms of spatial analysis of rituals, the usual rituals also reflect the “internal and external”relationship in traditional society. The construction of the concept of “the environment” in the ceremonialspace is in line with the exploration of the ceremonies of the “Purification Waste incinerator” of the Pu’an Tang in Taipei, and the interpretation of the ritual space and role in the ceremonies. “Definition” gives thedeep meaning of the ritual. The sacrifices and methods in the ritual space create “inside and outside” issues.In real life, they create internal and external “space/field” differences from the inside and outside. Throughthe internal and external meanings and depths of the “ritual space”, human beings create inventions in thetrajectory of life, these arranged rituals enter the movements of people's minds, and the space of specificmovements becomes the “ritual space”. The mage and the people involved in each of them play theirrespective roles and occupy their specific positions.These people were arranged for the ritual and were placed in the self-location of the “ritual space” ofthis “inside and outside”. Each of the major ritual also contains many small rituals. These rituals must appealto some deities and their ritual space concepts. The government wants to achieve a clean function throughthese rituals to appease the hearts of ordinary people. The rules of doing things are integrated into the conceptof the spiritual world. Such concepts are also preserved in today’s society. This also means that no matterhow time and space change, if people's minds are not fulfilled, they must be relieved through rituals andpaper money. The Han people's life in the private sector corresponds to this idea, because this world is alsooccupied with the concepts of “transformation” and “accommodation of life”, and such a ritual also fullyshows the “secularity” and “adaptation” of folk beliefs.