臺灣儀式僧瑜伽燄口施食儀式研究

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題名:	臺灣儀式僧瑜伽燄口施食儀式研究 A Study on the Yoga Flaming Mouth Feeding Ritual of Taiwanese Ritual Sangha
作者:	陳省身
貢獻者:	史學系
關鍵詞:	瑜伽教僧儀式僧香花僧經懺僧瑜伽燄口
日期:	2020
上傳時間:	2020-01-20 10:42:28 (UTC+8)
摘要:	臺灣儀式僧及其包括施食儀式在內的種種儀式文化，可說是淵源於明清時期的「瑜伽教僧」，簡稱為「教僧」的儀式傳統。洪武十五（1382）明太祖鑒於當時漢地佛教的僧侶儀式文化內涵，深受這些瑜伽道場經懺儀式文化的影響，故依其性質和功能，將全國漢地佛教寺院及僧侶，區分為「禪、講、教」三種的類別。第一種是「禪僧」，以修禪為主，居禪寺，不與民間接觸。第二種是「講僧」，以學習各宗的經論和講說為主，居「講寺」，同樣不與民間接觸。第三種是「瑜伽教僧」，由於他們在是融通瑜伽顯密的種種法事儀軌，再加上他們最重要的佛教儀式為瑜伽燄口施食，因此被被命名為「瑜伽教僧」。明朝末期，由於佛教僧侶的剃度制度，因明代政府因財政需要破壞，任何人均可輕易買到「空名度牒」，來取得僧侶身分，所以明初原先的三種禪、講、教僧之區分，明末時，已有互相混淆的狀況。清初將佛教僧人的出家，定位為下階層民眾尋求宗教的社會救助途徑之一，所以不要求其有基本的文化素養才能出家、也不再區分禪、講、教的三種不同的僧侶身分和功能；因此這些瑜伽教應赴僧，便自此深入中國民間社會中，存在著稱謂不同並有地方特色。在眾多的不同名稱「儀式僧」中，與臺灣關係最為密切的，分別是「經懺僧」和「香花僧」。北方的「應赴僧」稱為「經懺僧」，是以他們念什麼經什麼懺的原因來命名。此類「經懺僧」，多分佈在中國北方如北京、山西如五台山及江蘇、浙江一帶，尤其以上海為大宗。南方的「應赴僧」稱為「香花僧」的原因，是由於他們以儀式中最重要的為香以及花來命名科儀中「香花請、香花迎」等的相關詞類來命名及科儀。他們多分佈在中國南方包括江西，廣東、福建一帶。臺灣儀式僧的瑜伽燄口施食儀式在傳承上，基本上可以用第二次世界大戰為分期點來探討，在第二世界戰前雖然可分為明清和日治時期，但在戰前燄口傳承，主要是以福建系為主流。包括來自福建鼓山湧泉寺和泉州開元寺以及福州雪峰崇聖寺傳承。在瑜伽燄口施食的版本的使用上，「香花僧」主要是以「鼓山湧泉寺版本」為主，搭配各自壇門的傳承口訣。另外在日本統治臺灣時期，臺灣佛教也受到日本佛教文化影響，所以儀式僧侶不管在儀式弘化或是服飾，都有產生新的變革，也在臺灣本地編輯新的施食儀軌出來。戰後由於國民政府來台，江浙和蘇北法師來到臺灣，則引進常州天寧寺和南京寶華山的版本和唱誦。而這些以中國佛教會為主的法師例如他們透過戰後在台復會的中國佛會傳戒等方式，深深影響到臺灣本土佛教的燄口演法以及唱誦。江浙系統的燄口傳承主要是就是以發現原來就是「寶華山隆昌律寺」和「常州天寧寺」所使用的《瑜伽燄口施食要集為主，俗稱為「華山燄口」。另外在臺灣不管是「香花僧」和「經懺僧」，也不管是本地或是外江，如何來考核是否是一位具格的儀式僧，是否有資格來主持一場大型的齋醮法事，水陸法會，則是以是否能擔任瑜伽燄口施食儀式主法的金剛上師，來做為衡量標準，才明白是否有儀式僧其瑜伽燄口施食儀並非無師自通。而是有一定的傳承考核方式。因此師長覺得其弟子應學習圓滿後，便會擇期舉行「開啟放銜瑜伽燄口施食法會」，可稱為「開啟放銜」，或是「開銜燄口」，也可簡稱為「開銜」。瑜伽燄口施食法會的儀式結構，可以分為三個部分：1是參禮巡緣。2是登座演法。3回壇禮聖。現今流傳的瑜伽燄口施食儀軌雖有不同的版本，但其儀式內涵本質其實不只是針對餓鬼道眾生，而是融入了淨治六道惡趣或稱滅惡趣的教理思想，因此擴大為對六道眾生施以斛食，並淨化對治六道惡趣業因的法本。瑜伽燄口施食儀軌則融合金剛界普明大日如來淨治惡趣超度儀軌，以及觀音施食度亡儀軌。以蓮華部主聖觀音為行使悲心事業的本尊，能度脫能讓六道亡靈，死者蘇生。這是指亡靈在淨化業因後，能結束業報身，由大日如來八葉胎中，重新蘇生，穫得金剛壽命現金剛菩薩身，即身成佛。 In Taiwan, there is a kind of Buddhist sangha called “sangha of ritual”. It originated from the tradition of “sangha of yoga” in the Ming Dynasty. In 1382, the Hongwu Emperor divided the Buddhist sangha into three categories — Zen, Learning and Ritual — according to the culture of Chinese Buddhism at that time. Firstly, Sangha of Zen mainly practiced Zen meditation. They lived in monasteries remote from cities. Secondly, Sangha of learning lived in temples. They were mainly engaged in the learning of sūtra and treaties of different Buddhist schools. Like the sangha of Zen, they also did not take part in the society. The third one is the sangha of ritual. They learnt all kinds of Buddhist ceremonies, the most important of which is Yoga flaming mouth feeding. So they were also named the sangha of Yoga. In late Ming Dynasty, ordination was corrupted due to financial difficulty of the government. Everyone was able to purchase a Buddhist certificate to be a fake monk. So such categorization of sangha became irrelevant from late Ming onwards. In Qing Dynasty, the government made Buddhist sangha a lower class in the society. Religions were only for poor people to survive financially. So there was no request for Buddhist cultivation for sangha. The division of the aforementioned categories was practically irrelevant. The sangha of Yoga started deeply participating into the folk communities in China. Later they even diversified in different locations and geographical features. They were active in the lay communities that they were even called the “sangha on-call”. Functions of the “sangha on-call” differed in different parts of China. In the north, like Beijing, Shanxi, Jiangsu, Zhejiang and mainly Shanghai, they were called the“sangha of sutra” and divided by the names of the sutra they study. On the other hand, those in the south, like Jiangxi, Fujian and Guangdong, were called the“sangha of offerings”. It is because they emphasized offerings (joss sticks and flowers) in the ceremonies. Basically World War II is the main milestone to discuss the inheritance of Yoga ritual of Taiwan sangha of ritual. Before WWII, although there were Ming, Qing and the Japanese Taiwan systems, the Fujian system prevailed in Taiwan. This Fujian system comprised of three monasteries in different counties of Fujian. In the application of Yoga flaming mouth feeding, the version from Yongquan Temple, Mount. Gu, having their own styles of chanting, was mainly used. Meanwhile Taiwan Buddhism was greatly influenced by the Japanese during the period of Japanese Taiwan, especially in costume and ceremonial presentation. After WWII, sangha from the north came to Taiwan with Kuomintang, so the northern style of sutra chanting was introduced. This greatly affected the Buddhist practice, ceremonies and culture in Taiwan. In Taiwan, no matter which kind of sangha you are, or which monastery do you come from, there is a special assessment if you want to join the sangha of ritual. The prerequisite to be a host in a grand ceremony is passing the host assessment of Yoga flaming mouth feeding. So it is common for masters to hold a Yoga flaming mouth feeding when there is a need to access a protégé. There is a special structure for the ritual of Yoga flaming mouth feeding. Although there are different versions in use nowadays, its main aim is to cleanse the world spiritually. In contemporary Buddhism, Yoga flaming mouth feeding ritual does not only aim at hungry ghosts. It has a higher goal to cleanse the three lower migrators (hell beings, hungry ghosts and animals) out of the six (the other three being gods, human-beings and demigods). Like a process of exorcizing, Yoga flaming mouth feeding ritual helps purifying souls from bad karma. Under the blessing of Buddha, one will reborn.
顯示於類別:	[史學系暨研究所] 博碩士論文

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