Newsletter No. 3174

第 317 期 2008 年 5 月 4 日 No. 317 4 May 2008 第三一七期 二零零八年五月四日 No. 317 4 May 2008 「70年代是道堂發展的轉捩點,隨著 香港經濟起飛,市民收入增加,道堂藉 著超度法事的服務,收入大大增加;再 加上人口膨脹,政府無法提供足夠的骨 灰龕,道堂逐漸為市民提供安置先人 靈位及定期供奉的服務,從而獲得可 觀的收益。有了這些資源,道教團體更 創辦學校和安老院,提供教育和慈善 服務。」 黎教授說:「由此可見,縱使香港經過長 期的西方殖民統治,並發展成現代化和 國際化的城市,然而,除非是接受了別的 宗教信仰,大多數中國人仍然抱著『陰 安陽樂』的信念,親人過世,就採用本土 道教儀式。道教禮儀傳統在香港這個多 元化的中國人社會,不單繼續存在,還 為現代人在整合生死禍福、超越苦難的 人生終極問題上,提供解脫的方法和答 案,為我們提供了許多中國宗教精神價 值,道教實在是研究和理解香港社會文 化的寶貴資源。」 道教之道 畢業於中大宗教系的黎教授,求學時曾 修讀關於道教的課程,但只覺雜亂無 章,無從入手,故無甚興趣。其後,他負 笈美國芝加哥大學,原本主修宗教心理 學,豈料攻讀「中國宗教」一科時,驚覺 法國和日本的漢學學者早在百年前已開 始系統地研究道教。在他們眼中,研究道 教是了解中國人宗教世界的鑰匙。 教是中國土生土長的宗教, 早於東漢時期形成,已成為 中國人信仰文化的重要部分。道教是唯 一以行業的專業性作為規範的中國宗 教,香港的道堂發展更與現代社會的發 展緊密聯繫……」 以儀式見長的宗教 黎志添教授說:「喃嘸先生只是俗稱, 正式的稱謂應是道長、道士或先生。別 小看他們在喪禮上只是唸經和做儀式, 光是學會全套的『科儀』(指具有規則 的儀式),便至少花上好幾年的時間。 從宋代開始,要成為正式道士,正一派 道士必須先取得江西龍虎山天師府頒 授的道牒或執照,或獲得官府所授的 道牒。 「時至今日,政教分離,再沒有由政府發 放執照的制度。雖然沒有客觀的考核標 準,但一般專業道士都是經個別師承, 學滿出師後才能成為全職道士。這形成 道教極具行業性質規範的獨特傳統,也 是道教與其他宗教不同之處。」 道堂附設骨灰龕 香港特色 「追溯香港道堂的歷史發展,會發現它 緊貼我們的生活和社會變化。」黎教授 補充。現時香港約有150間道堂,許多是 1949年前由廣東南部遷來的,包括著名 的黃大仙祠、蓬瀛仙館、青松觀、圓玄學 院和雲泉仙館等。這些道堂南遷時規模 仍小,且是民間宗教團體,資源不多, 早期的發展很有限。 and protocols of the ritual programmes and the liturgical texts. Since the Song (960–1279 AD) dynasty, a Daoist master was required to have a registration certificate or license conferred by the Heavenly Master office at Mount Longhu in Jiangxi or issued by the local government. ‘Today, however, there is an apprentice system at work. A disciple becomes a full-time working Daoist master upon completion of his apprenticeship with his teacher-master. This professionalism and the unique liturgical role of Daoist masters distinguish Daoism from other religions.’ Serving the Community There are now about 150 Daoist temples in Hong Kong, many of which had moved here from Southern Guangdong before 1949. Some of the better-knowns are Wong Tai Sin Temple, Fung Ying Seen Koon, Ching Chung Koon, the Yuen Yuen Institute and Wun Chuen Sin Koon. Due to scanty resources, their early development had been limited. Prof. Lai pointed out, ‘The 70s was a turning point. With the economic takeoff of Hong Kong and the resultant rise in the income of its citizens, proceeds from funeral services grew rapidly. As the population rose, the goverment was unable to meet the demand for columbaria which was used to store the cremated remains of the deceased. Daoist temples began to offer such services and it brought in ( To be continued ) ‘D aoism, a religion indigenous to China, has been the core of Chinese religious thinking ever since the Eastern Han (25–220 AD) period. Daoism is the only religious tradition in China that is characterized by its liturgical function. The development of Daoist temples in Hong Kong is closely related to that of local society…’ A Liturgical Religion Prof. Lai explained, ‘The proper title of the so-called nahm mouh is Daoist master ( daoshi ). It would take a good number of years for them to learn all the rules (續下頁) 探索中國文化的鑰匙— 與港人同度生死禍福的 道 教 Through Thick and Thin — Development of Daoism in Hong Kong 什麼是道教?大部分香港人會首先想到驅鬼、打齋、喃嘸先生。 僅此而已?文化及宗教研究系道教文化研究中心主任黎志添教授 細說其詳。 How much do you know about Daoism? Most of us may associate it with exorcistic rites, da chai rituals or nahm mouh ritual masters, but is that all there is to it? Prof. Lai Chi-tim, director of the Centre for the Studies of Daoist Culture, CUHK, has this to say: 「道 供諸天 Making offering to all heavenly deities

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