葉八方。〈「內山師公」的儀式傳統：以安溪老君派為探討對象〉。《民俗曲藝》226 (2024.12): 217-53。
Yeh Pa-fang. “Guardians of Tradition: Investigating the Daoist Rituals of Anxi Laojun School.” Journal of Chinese Ritual, Theatre and Folklore 226 (2024.12): 217-53.
Abstract
安溪老君派道教傳統目前仍然傳衍於大文山地區及基隆河上游一帶區域，但是目前傳承隱密，而且經過時代變遷，儀式傳統出現極大的斷層。此外，老君派雖然非常活躍於臺北盆地周圍，但是缺少文獻記錄，因此吾人對其了解十分有限。本研究發現老君派儀式類別包含了醮事三獻、禳度以及齋事，惟獨醮事三獻保存較為良好，至於禳度和齋事目前多僅存小法事，少有機會成團完整演示。此外，老君派獨有的「代人觀」、「四字起七字合」的唱念以及雜揉道教、釋教與法派內容在在顯示本派獨有的特色。然而，目前老君派日漸式微，加上其他強勢宗教儀式專家的競爭，導致目前老君派道長不太願意傳法，這也造成老君派未來傳承的諸多問題。本文旨在探查目前老君派的道教儀式傳統以及僅存的儀式專家傳承概況，希冀補充學界先前的研究，並且提供未來研究的可能方向。
The Anxi Laojun 安溪老君 School Daoist tradition
persists in the vicinity of the Greater Wenshan 文山 Area and nearby regions upstream of the Keelung 基隆 River in Northern Taiwan. However, its transmission is
currently shrouded in secrecy, and significant discontinuities in its ritual
traditions have occurred over time. Furthermore, despite the active presence of
the Laojun School in the Taipei Basin and its surroundings, the lack of written
records has led to scholars only having a limited understanding of its
significance. This study reveals that the Laojun School’s ritual repertoire
includes the Jiao Shi San Xian 醮事三獻 (Jiao Ritual and Three
Offerings), Rangdu 禳度 (Exorcism), and Zhai Shi 齋事 (Penitential Rituals). Among these, the Jiao Shi San Xian has
been relatively well-preserved, while Rangdu and Zhai Shi mostly endure as
small-scale rites, seldom performed in their entirety. The Laojun School
incorporates distinctive practices such as “Substitutes” 代人觀, chanting “Four Words Initiate, Seven Words Combine” 四字起七字合 and a syncretic blend of Daoist, lay-Buddhist, and Minor Ritual
Master elements, which constitute its unique characteristics. However, the
Laojun School is gradually declining in the face of competition from other
prominent ritual experts, with current Laojun School masters showing reluctance
to pass on their traditions, raising concerns about its future transmission.
This study aims to investigate the current state of Daoist ritual traditions
within the Laojun School and the status of its remaining practitioners, seeking
to supplement prior academic research and provide potential directions for
future scholarship.