吳佳芸。〈法水與符令：勉瑤手抄本記載的治傷法事研究〉。《民俗曲藝》229 (2025.9): 91–146。
Wu Chia-yun. “Ritual Water and Talismanic Decrees: A Study of Healing Rituals in Iu-Mien Yao Manuscripts.” Journal of Chinese Ritual, Theatre and Folklore 229 (2025.9): 91–146.
Abstract
勉瑤為瑤族支系之一，多分布於中國南方及東南亞山區。他們結合了道教信仰、中國南方法派傳統，以及自身的祖先與神靈崇拜，從而發展出一種與中國自古以來流傳的道教形式差異甚大的宗教傳統；學者習以「瑤傳道教」一詞來強調此間差異。勉瑤擁有許多用漢字書寫而成的宗教手抄本，包含了大量的符圖、咒語和儀式指引，是研究瑤傳道法之極佳素材。
勉瑤居住在山區，在日常生活中遭遇骨折、中毒、蚊蟲叮咬等外傷在所難免，故其宗教文書記載了許多治傷救急用的小法事。本文認為勉瑤的治傷法事可遠溯至漢代中國南方的禁咒傳統；其法術內容與宋元新興道派、地方法派儀式及民間專治跌打損傷的水師療法之相似性，反映出勉瑤與中國南方多元民族及宗教傳統間的交流與融攝。
水是治傷法事中不可或缺的媒介，其澄淨的本質可用於除穢，並作為法術的載體。水在儀式中的重要性也影響了符圖的形態：勉瑤大部分的治傷符圖都是以圓圈框住的漢字或短語，內容多源於相應的咒語及師公號令，筆者將此種符圖稱之為「符令」。相較於常見的直式結構符圖，符令更加靈活直接，便於師公於水碗上掐訣比劃、念咒敕水成「法水」以治傷。此種法水與符令的關聯性，正可顯示出儀式需求對符圖形態所造成的影響。
The Iu Mien Yao, a subgroup of the Yao people, are primarily
distributed across the mountainous regions of southern China and Southeast
Asia. Integrating Daoist beliefs, southern Chinese ritual traditions, and their
own ancestral and spirit worship practices, the Iu Mien have developed a
distinct religious tradition markedly different from Daoism. Scholars often
refer to this localized system as Yaochuan Daojiao 瑤傳道教 (Yao Daoism) to emphasize its unique features. The Iu Mien
preserve a large number of religious manuscripts written in Chinese characters
containing talismanic diagrams, incantations, and ritual instructions—key
materials for understanding Yao ritual practice.
Living in rugged environments, the Iu Mien frequently face
afflictions such as fractures, poison, or insect bites. As a result, their
manuscripts record numerous small-scale healing rituals for emergency
treatments. This paper argues that Iu Mien healing rites can be traced back to
the jinzhou 禁咒 tradition, a southern
Chinese incantation and taboo practice from the Han dynasty. These healing techniques
also show affinities with Song-Yuan Daoist rituals, local ritual systems, and
shuishi 水師 healing practices, reflecting dynamic exchanges and syncretism
between the Iu Mien and a broad range of southern religious cultures.
Water plays an indispensable role as a medium of purification and ritual transmission. Its ritual centrality influences talismanic design: most healing talismans consist of characters or phrases enclosed within circles, drawn from incantations and commands issued by shigong 師公 (ritual masters) that are termed fuling 符令 (talismanic decrees). Unlike vertical talismans, fuling are flexible and suited for quick inscription atop fashui 法水 (ritual water). This connection between fashui and fuling reveals how ritual function can shape talismanic form.