Abstract
The purpose of the paper is to analyze the developmental background and practical approaches to the arts of the Dao (道術 dosul) in Daesoon Jinrihoe (大巡真理會) by tracing this concept back to its source and comparing and contrasting Daesoon Jinrihoe's usage of 'arts of the Dao' with the usage found in traditional Daoism. The paper is divided into a preface, conclusion, and two body sections. Especially significant discoveries appear in the second and third sections. In the second section, the Daoist concept of Alterable and Unalterable Degree Numbers (運度定數 yundudingshu, 'degree numbers' suggesting 'fate' or 'destiny') allows for a comparison between the Reordering Works of Heaven and Earth (天地公事 cheonjigongsa) from Daesoon Jinrihoe's The Canonical Scripture (典經 jeon-gyeong) and the Opening of Calamities to Save Humanity (開劫度人 kaijieduren) in Daoism. Here discourse can be provided regarding the cause of calamities (劫 'jie' in Chinese and 'geop' in Sino-Korean). Additionally examined are the deep grievances between divine beings and humans and the cosmic cycles of growth and decay as both of these relate to the reason for calamities. As for the resolving of calamities, there are two differing perspectives proposed by Daesoon Jinrihoe and traditional Daoism. Daesoon Jinrihoe believes that Kang Jeungsan (姜甑山) led changes and renewal through the Reordering Works of Heaven and Earth. In this context, clergy and laity play roles as assistants. However, Daoism emphasizes gaining merit from the recitation of scriptures and the collective participation of immortals rather than relying completely upon divine intervention from the Celestial Worthy of the Primordial State (元始天尊 yuanshi tianzun). In the third section, 'The Origin and Application of the Arts of the Dao (道術 daoshu),' analysis is provided regarding the origin and connotation of five directional generals (五方將 wufangjiang), the twenty-four generals (二十四將 ershijiang), the twenty-eight generals (二十八將 ershibajiang), and the forty-eight generals (四十八將 sishibajiang). Likewise examined is the relationship between the arts of the Dao in The Canonical Scripture and Thunder Rites in the Shen Xiao Lineage (道教神霄雷法 daojiao shenxiao leifa) of Daoism. Lastly, some points are made about the operation of two ceremonies: The Ceremony of Transformation and Pacing (遁甲步罡儀式 dunjiabugangyishi) and Divination through the Formula Disc of the Six Ren Gods (六壬式盤占卜 liuren shipanzhanbu).
本文以〈《典經》中的道術思想來源與轉化運用研究〉為題, 主要採取溯源與比較的方法, 希望能較清楚梳理大巡真理會關於道術部分核心的思想淵源, 與其經實踐工夫轉變運用的巧妙智慧。除前言與結語兩節外, 第二節〈運度定數 : 《典經》天地公事與道教開劫度人比較〉中, 析論會造成否劫的原因, 除了歸諸於自古以來神明與人類的冤結怨深有關之外, 主要跟中國自古自然曆數週期的運行思想有關。而在調整度數的天地公事上, 姜聖上帝是主控且親力親為, 信徒只是配合的輔助角色 ; 道教則更強調經典的神聖經德功能, 以及需要負責的高真集體參與運作, 而不是至高神元始天尊一人所能獨為。第三節 〈道術儀式的來源與運用特質〉分析上, 除探究了五方將, 二十四將, 二十八將與四十八將的來源意涵外, 也論證了《典經》 中一部分道術經咒與道教神霄雷法的關係, 最後則提出了其中的遁甲步罡儀式與六壬式盤占卜操作有關的看法。