“道教儀式與中國社會”國際學術研討會10月18日議程

第一場（20:20－21:20）：

The Ambivalence of Yin: Analyzing the Conflicting Images of Women in Early Daoist Rituals

講者：謝波（廣州美術學院圖像與歷史高等研究院）

評論人：Gil Raz李福（美國達特茅斯學院宗教系）

主持人：Jacopo Scarin 甘雪松（意大利威尼斯大學）

Abstract：This article aims to give an account of the multiple uses of female figures in early Daoist rituals, through case studies from the priestesses of the Celestial Master Daoism to the conceptualized goddesses depicted by the Highest Purity School that appeared in male spiritual media. These case studies reveal that in early Daoist rituals, the attitude towards women were complex and even conflicting. In these rituals, women remained respected only on a symbolic level, as the representation of yin. In real practical Daoist practices and rituals, however, women were marginalized. Such contrast, thus, demonstrates the paradoxical understandings of the image of women which, I argue, reflects the ambivalence of yin in early Daoist rituals.

第二場（21:30－22:30）：

A Critical Analysis and Debate on the Origins of the Lingbao Fast/靈寶齋淵源考辨

講者：呂鵬志（西南交通大學人文學院）

評論人：王皓月（中國社會科學院世界宗教研究所）

主持人：侯沖（上海師範大學哲學系）

Abstract：According to the author’s previous studies, the Daoist Lingbao fast, which appeared around 400, is a collective ritual that has the rite of Walking the Way as its core, and requires participants to observe a series of rules much like those of Buddhism. Building on the Sinified uposatha of Indian Buddhism, in combination with the Daoist rituals of the Heavenly Masters and the fangshi tradition, this ritual was created by the ancient Lingbao scriptures. However, in his recent work Han Jin daojiao yishi yu gu Lingbao jing yanjiu, Wang Chengwen holds an exactly opposite view of the origins of this ritual. He insists that the periodic fasts or the Lingbao fast derives from native Chinese religion, and that the periodic fasts in Chinese Buddhism imitate the latter. This article critiques Wang’s view with a large amount of textual evidence, aiming at developing the study on the Buddho-Daoist interaction in medieval China.

根據本文作者過去的研究，東晉末劉宋初出現的道教靈寶齋主要是以行道為核心的一種集體法會儀式，舉行期間所有參與者須奉持類似於佛教戒律的系列戒條。靈寶齋是古靈寶經借鑒源出印度佛教布薩制度的漢傳佛教齋法創立的，其中融攝了中國本土道教的天師道和方士儀式成份。王承文在其近著《漢晉道教儀式與古靈寶經研究》中提出了與筆者完全相反的觀點。一方面，他竭力證明古靈寶經中的時節齋或靈寶齋源出中國本土宗教；另一方面，他認為漢傳佛教的時節齋乃仿效中國本土宗教齋法而制立。本文舉出大量文獻依據反駁王說，期望通過深入的討論推進中古佛道關係的研究。