【摘要】：本文依據(jù)道教歷史發(fā)展的脈絡(luò)，從早期道教組織制度中的教職設(shè)置狀況這一視角入手，通過對(duì)記載早期道教發(fā)展的相關(guān)文獻(xiàn)資料的解讀與分析，在考察早期道教各個(gè)時(shí)期的道教教團(tuán)的組織狀況的基礎(chǔ)上，探討了早期道教所設(shè)教職的來源、名稱，教職所承擔(dān)的基本職能，教職晉升的條件，及由此對(duì)道教發(fā)展的影響等問題。 早期道教初創(chuàng)之時(shí)，道門組織中神職人員的成分相當(dāng)龐雜，其來源主要有原始宗教的侍神者巫，精于各種方技的方士與陰陽家。雖然道教中的神職人員由此發(fā)展而來，但其與巫、陰陽家、方士卻有著很大的不同，不同之處就在于道士是以一種社會(huì)組織為依托，是道教組織中的成員。從早期道教的發(fā)展史上看，，在宮觀制度確立之前，道教的組織制度前后出現(xiàn)過兩大類型：一是以“方”或“治”為單位的“政教合一”或”軍政合一“的組織，二是以家族為中心的師徒制。 漢末張角所領(lǐng)導(dǎo)的太平道建立了“三十六方”的教區(qū)，以方為單位，設(shè)置了“大賢良師—將軍—八使—渠帥”的教團(tuán)組織體系，以宗教活動(dòng)與政治活動(dòng)嚴(yán)密結(jié)合的形式，建立起軍政合一的組織制度。與其同時(shí)，在巴蜀地區(qū)由張陵所創(chuàng)立的天師道，則建立起以“治”為單位的祭酒制，設(shè)置了“天師—治頭大祭灑—奸令祭酒—祭灑—鬼吏—鬼卒”的等級(jí)管理體制。這一制度的特征是：一、把宗教與政、軍結(jié)合起來，建立了政教合一的管理制度。職業(yè)道士兼具道師和官吏兩重身份，與信徒形成半宗教、半官民的關(guān)系。二、天師、祭酒的世襲固定化。天師道這種穩(wěn)定而嚴(yán)格的組織管理體系，使得教徒之間的關(guān)系得以穩(wěn)固，使教區(qū)的管理者與教區(qū)道民之間的上下級(jí)關(guān)系得以確認(rèn)。祭酒制造成天師道在巴蜀地區(qū)長(zhǎng)達(dá)三十年的穩(wěn)定統(tǒng)治，政治寬和，教民安居。
[Abstract]:Based on the historical development of Taoism and from the angle of view of the establishment of teaching posts in the early Taoist organizational system, this paper analyzes and interprets the relevant documents about the development of early Taoism. Based on the investigation of the organization of the Taoist order in various periods of early Taoism, this paper probes into the origin, name, basic functions and conditions for promotion of the early Taoist teaching posts. And its impact on the development of Taoism and other issues. At the beginning of early Taoism, the composition of the clergy in the Taoist organization was very complicated, and its origin was mainly from the Wu of the primeval religion, who were proficient in various aspects of the prescription and yin-yang family. Although the clergy of Taoism developed from this, it is very different from Witchcraft, Yin and Yang, Fang Shi. The difference is that Taoism is based on a kind of social organization and is a member of Taoist organization. From the history of the early Taoist development, before the establishment of the monastery system, there were two major types of Taoist organizational system: one was the organization of "integration of politics and religion" or "integration of military and government", which was based on "Fang" or "governance". Secondly, the system of master and apprentice centered on the family. The Taiping Road led by Zhang Jiao in the end of the Han Dynasty established a parish of "36 sides," and set up a "great good teacher, general, eight emissaries, leading canals," a religious organization system, in the form of a close combination of religious activities and political activities. We should establish an organizational system for the integration of military and government. At the same time, the Tianshi Road, founded by Zhang Ling in Bashu area, established the system of offering wine with "governance" as the unit, and set up the hierarchical management system of "Tianshi-Headou sacrifice", "throwing evil orders to sacrifice wine, offering sacrifices to ghosts, officials and ghost pawns". The characteristics of this system are as follows: first, the combination of religion, politics and the military, the establishment of the management system of the unity of government and religion. Professional Taoists have the dual identity of Taoist and official, and form a semi-religious, semi-official relationship with believers. Second, the heavenly teacher, sacrifice wine hereditary immobilization. The stable and strict organization and management system of Tian Shi Dao made the relationship between the congregation and the parish governor confirmed the relationship between the diocese governor and the parishioners. Sacrificial wine was made into Tian Shi Dao in Bashu area for 30 years of stable rule, political leniency, religious people living in peace.
【學(xué)位授予單位】：四川大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2006
【分類號(hào)】：B958

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1 丁強(qiáng);早期道教教職的研究[D];四川大學(xué);2006年

本文編號(hào)：2279723