http://www.nctaosoc.org 2 0 11 . 11 . 1 0 辛 卯 年 十 月 十 五 日
創刊號 01
Bulletin of Taoism
三元風俗談
On the Three Primes Festivals
道教書室
道教書室收藏數千本各類書籍，內容 涵蓋儒、道、釋三教、中醫、玄學， 及其他有關中國傳統文化的課題，其 中相當部分是古籍和絕版書籍。本書 室旨在為對中國傳統文化特別是道學 感興趣的人士提供一個研習的平台。 歡迎同道及社會大眾參觀指正。
地址：九龍旺角上海街602號二樓 電話：(852) 3175 7178 傳真：(852) 2392 8968 網址：http://daoist.hk, http://www.nctaosoc.org 電郵：info@nctaosoc.org
巧遇老子與孔子 An Encounter with Lao Tzu and Confucius
哈佬喂，哈佬蟲蟲 Halloween, Hello Bugs
湯偉奇
三代弘道 Tong: Taoist Services for Three Generations
祝賀︽中華道學︾創刊
翠柏仙洞 仝人敬賀
地址：香港旺角洗衣街 137 號 17 樓 AB 座 電話：二三九四零零九八
弘道立德
出 版 人 : 新中華道教學會 Publisher : New China Taoism Society 地 址 : 香港九龍上海街602號二樓 Address : 1/F, 602 Shanghai Street, Kowloon, Hong Kong 網址 Website: http://www.nctaosoc.org 電郵 E-mail: info@nctaosoc.org
2011年11月10日 November 10, 2011 Bulletin of Taoism
目 錄 發刊辭
封面 專題
《中華道學》編委會
辦刊物的想法，已有經年。真正起動籌備至今，忙碌半年。這一刻，讀者 和我們都會問：辦刊目的何在？ 魯迅說，中國文化的根柢全在道教。懂得道教的義理，即懂得中國文化的 大半。然而，今天的中國，很多因素阻礙人們認識道教。部分原因，是因 為道教典籍繁多，理解需時。然而，「典籍繁多」亦同時反映出道教涉及 社會生活的方方面面，其影響深入到每一個中國人的基因裡。「道」不單 存在於陰陽五行等哲學、術數概念之中，亦如莊子所說，其無所不包的 程度，連糞溺亦有道在其中。明乎此，可知「道」衍生了複雜、多樣的 世界；透過學習「道」，世人將更能掌握處世之法。而道教則是促進行道 法門之總匯。 新中華道教學會一直致力於融合道教與現代生活，透過「道教書室」與 道門內外人士研究切磋。《中華道學》創刊，將秉承學會的一貫方針，對 內旨在讓道教同門互相切磋義理，對外則讓教外人士認識道教。創刊號的 封面人物故事，是道教聯合會主席湯偉奇博士。在道教，要找一個虔誠的 道教徒不難，但要找一個三代皆致力於弘道的家庭，則非易事。湯博士的 故事，值得一讀。本刊創刊之時，正值下元節。黃證道道長的文章介紹三 元風俗，資料詳細。小李子遊山玩水之際，巧遇老子和孔子，當中有何玄 機？此外，本期還有環保、中醫的文章，亦有散文談道。
三代弘道 祝賀︽中華道學︾創刊
宣揚正道
仁孝宗祠 新界東獅子會 仝人敬賀
地址：香港沙田火炭禾寮坑村 電話：二六九零一二一六
祝賀︽中華道學︾創刊
雲浮仙觀 仝人敬賀
地址：香港新界流浮山深灣路 1857 地段 電話：二四七二一一一九
弘揚道教
Tong: Taoist Services for Three Generations
《中華道學》願與讀者一同談道，建立更好的人生、更好的社會。
8
Foreword
Editorial board of Bulletin of Taoism
Now everything is ready for the first issue, save this foreword.
巧遇老子與孔子 11 An Encounter with Lao Tzu and Confucius 道教消息 News on Taoism
14
哈佬喂，哈佬蟲蟲
16
賭王與道 Casino King and Tao
18
台灣道教剪影 Snapshots of Taoism in Taiwan
20
當小雨淅瀝時 When Rain Patters
23
白玉蟾詩詞藝術特質賞析 On the Poems of Pai Yü-chʼan
25
Halloween, Hello Bugs
CONTENTS
創刊號的稿件已經齊備，還欠這篇「發刊辭」，便可付梓。
湯偉奇
三元風俗談 On the Three Primes Festivals
創刊號vol.01
The idea of running a periodical can be traced several years back. It was not until half a year ago that the project was kicked off, and as part-time editors our lives since then were pushed to our limits. We – probably our readers as well – would like to ask: what is our purpose? Lu Xun said, all the roots of Chinese culture go to Taoism. Understanding Taoism is understanding China as well. However, there is still a long way for the Chinese nowadays to appreciate their own religion. Part of the reason is that Taoism has diverse and myriad canons. This diverseness points to a fact that actually reflects Taoism’s involvement in all aspects of social lives, and its deep incorporation into the genes of the Chinese. Tao does not only exist as a concept of philosophy and divination based on yin-yang and the five agents; rather, as Chuang Tzu expounded, it is so embracing that it can be found in shit and piss. In other words, tao has created a dynamic and varied world. Through learning tao, people can conduct themselves in the temporal world in an upright manner. Taoism, on the other hand, provides a treasure of approaches of practicing tao. The New China Taoism Society aims at putting tao into practice in the modern life, and the operation of the ‘Taoist study’ facilitates dialogues with both fellow Taoists and non-believers. Bulletin of Taoism will follow the Society’s aim by promoting dialogues among fellow Taoists and a better understanding of Taoism by the non-believers. In this first issue, the cover story is about Dr. Tong Wai-ki, chairman of the Hong Kong Taoist Association. It is not difficult to get a dedicated Taoist, but it is not typical for consecutive three generations of a family to give devoted services to Taoism. Tong’s story will give an interesting read. Little Li ran into Confucius and Lao Tzu when jogging – and what mystery will be revealed? Other articles discuss environmental protection, Chinese medicine, etc.
十醫九道 27 Nine out of Ten Doctors Are Taoists
Bulletin of Taoism will accompany readers along the way of tao. Let’s join hands for a better life and better society.
1
今期焦點
崆
封面 專題
峒山位於甘肅省平涼市西三十公里，相傳軒轅皇帝在 這裡向廣成子問道，得授《自然經》。秦始皇、漢武
帝也曾登臨崆峒，後來成為了道教名山。近幾十年，當地宮 觀失修，中國道教協會會長任法融呼籲各省市支持重修崆峒 山宮觀。湯偉奇與任法融份屬至交，答應支持，發動香港道 教各宮觀，總共捐出港幣五百二十餘萬。 2011年6月，崆峒山紫霄宮重修落成，湯偉奇帶領香港道教 聯合會代表團到訪，並主持「重修紫霄宮碑記」揭幕儀式。
湯偉奇
「我答應了任法融會長，幫助重修軒轅皇帝問道於廣成子那 個廟。我為了這個信念，雖然身體不是很好，就算辛苦，也 要完成。」湯偉奇說。如果說，參觀紫霄宮是代表團的重點 行程，不得不去，那麼選擇長途跋涉參觀一個人造樹林，便
三代弘道
有點耐人尋味了。
一位年過七十的香港人，近染疾病，不辭勞苦到來。每個景點之間的車程要四、 五個小時，也要堅持。 記者問他為何要這麼辛苦。「我要遵守承諾。」 他是湯偉奇，香港道教聯合會主席。
原來，民勤縣一直以來沙漠化問題非常嚴重，觸目所及，
2011 年 6 月。中國甘肅。
Tong: Taoist Services for Three Generations G
湯偉奇與湯修齊父子 Tong Wai-ki and Henry Tong
關懷環保的實踐 甘肅省武威市民勤縣。沿途風沙，路不好走，從崆峒山過
風沙路消失了，自然破壞減少了，經濟建設方可提上議事日
去車程超過五個小時，不要說像湯偉奇年紀大，而且帶病前
程。生態林的建設，其重要性甚至更甚於維修宮觀。道教強
往，就算是年輕力壯的，也會很辛苦。據悉，湯偉奇當日有
調自然，與自然界處於不爭。這些環保思想，湯偉奇以行動
十五、六個活動可以選擇，但他偏偏捨易取難，目的何在？
予以貫徹。道教強調自然，與自然界處於不爭。這些環保思 想，湯偉奇以行動予以貫徹。
一棵樹也沒有，有的盡是風沙路，亟需進行防沙工程。終
生命中最重要的人—父親
於，在2003年啟動了「民勤縣蘇武山中國道教生態林建設基
與中國大陸的道教界合作，始於1980年代。當時的香港道教
地」，任法融會長予以大力支助，湯偉奇亦積極響應，而且
聯合會主席、湯偉奇的父親湯國華，藉著中國進行改革開
十分關心建設的進度。工程至今，已完成造林面積1,155畝，成績
放，開始與大陸的道教界進行接觸。湯偉奇立志行道，深受
斐然。這天，湯偉奇帶著一顆熱心，來考察工程的成果。
其乃父的影響。
ansu, China. June 2011. A Hong Kong senior, over 70, having
there became shabby. Master Ren Farong, president of the
hard it’s,’ says Tong. If the officiation was obligatory, the arduous
Desertification will hamper economic construction. In a way,
been ill for some time, was determined to get there, though
Chinese Taoist Association, urged for nationwide donations. Tong,
journey to a man-made forest shall be more personal.
afforestation can be more urgent than the renovation of temples.
it took four or five hours to get to a destination. The reporter asked
a long-time friend of Ren, gave immediate support and, along
him why he took the trouble for the long trip. ‘I got to keep my
with some Hong Kong Taoist institutions, donated about 5.2 million
Care of Environment
promise.’ He is Tong Wai-ki, chairman of the Hong Kong Taoist
Hong Kong dollars.
Minqin County. The way to there was windy and sandy, and the
Taoism emphasizes the protection of nature. Tong put this canon into action.
trip took more than five hours. It means an ordeal even for healthy
Father: A Lifelong Influence
The renovation of the Zixiao Palace was completed in June 2011,
people, not to say Tong. Reportedly, Tong had about sixteen
Cooperation with the Taoists in mainland China started in the
Kongtong Mountain, 30 kilometers west of Pingliang, Gansu, has a
and Tong led an HKTA delegation and officiated the unveiling
options to spend that day, but he finally decided to take that
1980s, when Tong Kwok-wah, then HKTA chairman and father of
legend that Emperor Hsüan-yüan learned tao from Kuang
ceremony of the tablet commemorating the renovation.
ordeal. Why?
Tong Wai-ki, took the benefit of China’s new reform policies. Tong
Association.
Ch’eng-tzu and was given the Nature Scripture. The mountain
Wai-ki’s conviction in Taoism was a result of his father’s nurturing.
was visited by Ch’in Shih-huang-ti and Emperor Wu of Han, and
‘I gave my promise to Master Ren to help renovate the temple.
We then were informed that Minqin had been suffering from serious
Tong Kwok-wah, who ran the well-known Wong Hau Plastic Works
later developed as a famous Taoist mountain. Recently, buildings
I’m not physically fit, but I’ll realize my promise no matter how
desertification. There used to be no trees in any part of the county.
and Trading Company Limited, had been principal of a private
2
3
今期焦點 湯國華是殷實商
叢書」，亦與商務
多。吳先生說：「我曾經有一段時間有個顧慮，湯偉奇雖然
人，經營皇后洋
印書館合作，匯集
在道教會兼個職，但實際在道教會的時間不多；湯國華一旦
行，然而在經商以
各大學文史教授，
不在，道教便會有問題呀！出乎我所料，湯國華逝世後，湯
前，他曾任香港跑
選取歷代文學佳作
偉奇整個人不同了，他將辦道放在第一，生意放在第二。他
馬地私立陶新中學
三百餘篇，輯成三
全心全意辦道，出錢又出力，這個很難得。」
校長。他自幼即喜
卷《中國文學古典
讀經史，對文史有
精華》。湯老先生
全力弘揚道教
深入研究，這對他
為道教貢獻良多。
湯偉奇在2003年接任道聯會主席。「辦道第一」，最好的證
日後推動道教有莫
中文大學杜祖貽教
據是他馬上籌備購置新會址。當時正值「非典」襲港，樓市
大幫助。湯國華於
授稱他為香港的
大幅下瀉。湯偉奇抓緊時機，決定購入青山道現址，較大南
1950年獲委任為至
「道教元勳」。這
街舊址有更多空間舉辦各類講座活動，促進宣道工作。
和壇監壇，後來參
一切，深深影響著
與創立圓玄學院。
湯偉奇。
1974年接掌香港道
今年，是三年一屆的下元法會會期。一如既往，湯偉奇積極 參與，在身體欠佳的情況下自告奮勇出任籌款小組主席。
2008年，湯偉奇出席道教書室開幕禮 Tong Wai-ki attending the opening ceremony of the Taoist study in 2008
教聯合會後，對推
吳連滋，1980年代
出任道聯會主席八年期間，心思和精神都放在道聯會和推廣
動道教不遺餘力；
任職於新華社香港
道教的工作上，貫徹始終。每年的「道教節」，他都大力支
家庭的薰陶下，對傳統有一份信念。湯偉奇乃湯國華之長
創辦中小學校時，
分社，掌管宗教事
持。2007年香港回歸十週年，道聯會創造了萬人齊頌道德經
子，長子須承繼父業，所以當年他在美國攻讀化學工程，還
以推動「道化教
務，當時已與香港
的壯舉，申報成為健力士紀錄。同年，香港進行開埠以來
沒有畢業便遵父命回港參與公司的管理。湯偉奇的母親湯鄧
育」為己任。
道教聯合會有很多
第一次的「羅天大醮」，為國家和香港祈福。湯偉奇亦致力
淑芳，希望湯偉奇能夠學醫。湯偉奇從商後，對此念念不
合作機會；1993年
於向政府爭取，將道祖誕列為法定公眾假期，成果有目
忘。2002年，他在廣東封開縣捐建「湯國華醫院」，其中一
轉聘為道聯會總幹
共睹。據2010年香港大學民意調查中心研究顯示，有41%
個目的便是還母親這個心願。孝道對於湯偉奇而言，十分重
事，與湯國華父子
市民贊成將道祖誕列為法定假期。
要。湯偉奇承繼乃父的作風，以儒道思想教育下一代。最顯
他在每年的聯校畢 業禮上，均與畢業 同學分享對「道」
湯偉奇為「重修紫霄宮碑記」揭幕 Tong Wai-ki unveiling the tablet commemorating the renovation of a temple at Kongtong Mountain
的心得。他還身體力行，自己親撰教材，輯成《道教知識》
共事二十多年，對
香港的道教發展有深入的認識。
一書，成為道聯會屬校道化教育的課本。
而易見的是，其子名字「格致」、「誠正」、「修齊」來自 儒家格言；其弟湯偉俠的兒子「治平」亦然。
道化家庭重視身教 弘道是一種美德。美德由家庭教育開始。湯偉奇除主持道聯
吳先生向記者講述一段往事：湯國華在任時，湯偉奇負責道
會工作外，也出任圓玄學院主席。據圓玄學院講師李家俊先
湯偉奇每週六都會親自對孫輩教導傳統中國文化，傳授《三
此外，他促成圓玄學院資助四川大學編纂「儒道釋博士論文
聯會學務部工作，但精力仍放在生意上，在道聯會的時間不
生的介紹，湯偉奇於2006年有一篇講話，提及他在一個道教
字經》、《弟子規》等。「香港的學校取消了古文教育，
secondary school in Hong Kong before the Second World War. He
Moreover, he sponsored the publication by the Sichuan University
Wu recounted that, before Tong Kwok-wah passed away, Tong
was more spacious for organizing various kinds of Taoist activities. This
had been fond of the Chinese classics since his childhood, which
Press, of a series of theses on Confucianism, Taoism and Buddhism;
Wai-ki spent much of his energy on the family business though he
year, Hsia-yuan Ritual, held every three years, will be organized. As
paved his way to Taoism. He was appointed director to Chi Wo
he was also behind a project of three-volume selected readings
served HKTA as head of the education department. ‘I once
usual, Tong volunteered to chair the fundraising committee despite his
Tan, a Confucian temple, and then an initiator of the Yuen Yuen
of Chinese literature, edited by prominent scholars and published
worried that after Tong Kwok-wah passed away, there could be a
health. His efforts to promote Taoism during his eight years of
Institute, now a prominent Taoist organization and scenic place of
by the Commercial Press.
succession problem. To my surprise, Tong Wai-ki changed
chairmanship made new records. In 2007, ten years after Hong Kong
overnight after he took up the chairmanship. He placed Taoism as
returned to China, HKTA created a Guinness record of chanting Tao
his top priority and business second,’ said Wu.
Te Ching by ten thousand Taoists. The same year, Hong Kong’s first
Hong Kong. In 1974, he took the chair of HKTA. He spared no efforts to promote Taoism. ‘Taoist education’ was made an
Wu Lianzi, who was in charge of religious affairs at the Xinhua
aim behind the launching of every new HKTA school. He
News Agency (Hong Kong Branch) in the 1980s, had worked
shared his view of tao with students every year at the gradua-
closely with the Tong’s family since then. In 1993 he was hired by
Devotion to Taoism
blessings to China and Hong Kong. Tong also fought for listing the
tion ceremony. He even took the effort to edit a Taoism
the HKTA as general manager. This career made Wu a walking
Tong Wai-ki succeeded the chairmanship in 2003. Taking the advan-
birthday of Lao Tzu as a public holiday of Hong Kong. A 2010 Hong
textbook for HKTA schools.
encyclopedia of Taoism in Hong Kong.
tage of a low property market after the SARS epidemic that year, Tong
Kong University survey showed that 41% of the public supported this,
decided to acquire the present office at Castle Peak Road, which
which
4
Great Offering of All Heavens (Luo-t’ian ta-chiao) was held to pray for
5
may
be
regarded
as
an
interim
achievement.
今期焦點
2008年湯偉奇獲頒銅紫荊星章 Tong Wai-ki awarded Bronze Bauhinia Star
這是很錯的。」湯偉奇希望以身教兼言教，讓子孫承傳中華
講到道教與人生的關係，湯偉奇說，「信道是終生的。」
文化。
「道教是我們文化的根，道教文化博大精深，所以要慢慢 學。」從湯氏三代人身上，可以看到通過進行傳統教育，美
在湯偉奇的教育下，三名兒子均學有所成，成為社會楝樑，
德得以承傳，道脈也得以承傳。
其中以三子修齊最為活躍。他發揚祖輩與父輩的善行，今年 當選為博愛醫院主席。他亦出任道聯會學務部副主任，與叔 父湯偉俠(學務部主任)共同監督道聯會各屬校的運作。湯氏家
最後，湯偉奇寄語青年人，「學甚麼也不要緊，最重要可以幫 到人。」
族弘道的傳統，將後繼有人。 也許，這就是吾人在現代的世界最易行的「道」。 信道 學道 行道 湯偉奇因為對社會貢獻良多，特區政府曾頒授榮譽勳章和 銅紫荊星章，予以表揚。他公務雖然繁重，但仍堅持自己開 車，只是到了最近身體抱恙，才僱用司機。他堅持過簡樸的 湯偉奇獲頒榮譽博士 Tong Wai-ki conferred with a honorary doctorate
生活，將時間盡量留在行道和慈善事業上。
Taoist Family Education
Tong succeeded his father’s way of family education, using
Hospital, and served as deputy head of the HKTA education
so we have to learn bit by bit.’ From the three generations of the
Propagating Taoism is a virtue, and virtue starts with family educa-
Confucian and Taoist values. An obvious effort was to name his
department, working closely with his uncle Tong Wai-hop, head of
Tong’s family, it is easy to observe the succession of virtues as well
tion. Tong is also chairman of the Yuen Yuen Institute. Lee Ka-chun,
sons after Confucian maxims.
the department, in supervising HKTA schools.
as a religion through steadfast instructions on traditions.
lecturer of the Institute, mentioned a speech of Tong in 2006 in
Every Saturday, Tong taught his grandchildren traditional Chinese
which Tong stressed his dedicated belief in traditions was nurtured
culture, using texts such as Three Character Scripture and Disciple
Tao: Pursuance, Belief and Practice
At last, Tong sent his words to the youngsters, ‘no matter what you
in a Taoist family. Born as the first son, Tong had a sense of mission
Rules. ‘Chinese classics are removed from schools in Hong Kong.
Tong Wai-ki was awarded Medal of Honour and Bronze Bauhinia
learn, it is essential that it can help others.’
to succeed the family business, even before his graduation in the
This is wrong.’ Therefore, Tong took up the task himself and did as
Star for his significant social services. He led a simple life, and did
USA as a major in chemical engineering. Tong’s mother preferred
much as he could.
not hire a driver until recently when his health condition changed.
the family business. In 2002, he sponsored the founding of the
Tong’s education produced three successful sons, among which
When asked by our reporter about the relationship between
Tong Kwok Wah Hospital at Fengkai, Guangdong, with one of the
Henry, the youngest, was the most active. A new icon of the
Taoism and life, Tong commented ‘Taoism is a lifelong conviction.’
purposes being to fulfill his filial piety to his mother.
philanthropic family, Henry was elected chairman of the Pok Oi
‘Taoism is the root of the Chinese culture. It is broad and profound,
Probably it is the easiest tao one can practice in a modern world.
him to study medicine. He never forgot her wish after he took up
6
7
道學探索
撰文：黃證道
在台灣，中元節發展得很成熟，不單是一個熱鬧 的節日，而且像基督教的耶誕節般，成為商家促 銷的時機。 In Taiwan, the Chung-yüan festivalʼs maturity is evident not only in its popularity, but also in its level of commercialization, with sale activities like those in Christmas.
本刊創刊號出版之日，正值下元節。下元為「三元」之一，那麼三元為何？ 三元即天、地、水三官大帝的生日，上元是天官生日(陰曆正月十五)，天官 賜福；中元為地官生日(七月十五)，地官赦罪，普渡孤魂；下元(十月十五) 為水官生日，水官解厄。
三
官全名為「三元三品三官大帝」，分別為上元一品賜福
圖，充分體現「天人」之學的「三元」內涵。「天人感應」加
大官紫微大帝、中元二品赦罪地官清虛大帝、下元三品
上「三官手書」，遂發展出「投龍」、「投簡」之風俗。武則
一厄水官洞陰大帝。三元三品三官大帝統攝諸神，考核人間善
天曾命人於東嶽岱嶽觀建金籙大齋四十九日，奏表投龍薦璧。
惡，皆記錄在案。 三元風俗承繼了古代的超幽祭祀文化。《春秋繁露．四祭》：
三元風俗談
On the Three Primes Festivals I
t will be the Hsia-yüan (Lower Prime) festival when this first
三元之說，始於東漢張道陵天師所創立之「五斗米道」。《三
「古者歲四祭，四祭者，因時之生熟，而祭其祖先父母也。
國志．張魯傳》注引「典略」云：「請禱之法，書病人姓名，
春曰礿，夏曰禘，秋曰嘗，冬曰烝。」秋嘗者，按《禮記．月
說服罪之意，作三通，其一上之天，著山上，其一埋之地，其
令》云：「農乃登谷，天子嘗新，先薦寢廟。」所以「秋嘗」
一沉之水，謂之三官手書。」《魏書．釋老志》記載，「張道
與祭祀有關。此外，先秦頗受楚文化的影響，而楚則非常重視
凌受道於鵠鳴山，因傳三官章本千有二百，弟子相授，其事大
春秋二祭。《楚辭》中的屈原的《國殤》、《禮魂》，宋玉的
行，齋詞跪拜，各成道法，有三官九府百二十官，一切諸神，
《招魂》，其超度為國捐軀的幽魂，祭祀祖先父母靈魂思想，
咸所統攝。」所謂「三官章」，出自《三五正一盟威錄》，為
與道教之「中元法會」一致。道教創立一始，便吸收了傳統的
「三官」諸神之錄。
祭祝文化，典立「三元」，配尊天、地、水三官為主宰人間禍 福的尊神，修建「三元」祭祀科儀。
三官信仰反映了「天人感應」的宗教理念。「天人感應」思想 始於西漢董仲舒。論者認為董仲舒的「天人感應」學說實際上
三元風俗的「三」，也頗堪研究。三者乃「術」之吉數也，也
是君權神授的學說，然而在宗教方面「天人感應」學說深深影
為數之「小終」，所以中國文化常有以三相冠之詞，如三元、
響整個中國文化。1972年湖南長沙馬王堆出土的一幅「升仙旌
三皇、三才、三拜、三申、三請等。
幡」，內容與道教的「升真經被」無異，當中的天、地、人構
Wong Jing-do
done by all people in the temporal world.
issue is published. Hsia-yüan is one of the Three Primes festivals,
which was proposed by T’ung Ch’ung-shu in Western Han. While it is
reads that there had been sacrifices in all the four seasons in the
said that T’ung’s theory had practically legitimized dynastical rules as
ancient time, known as yüe in spring, ti in summer, ch’ang in autumn,
which celebrate the birthdays of the Emperors at the Three Offices:
Three Primes as a tradition started when Heavenly Master Chang
originating in divine authorization, its influence spread beyond the
and cheng in winter. Moreover, the ancient culture of the state of
the Shang-yüan (Upper Prime) festival the birthday of the Emperor at
Tao-ling founded the Five Bushels of Rice Taoism during Eastern Han.
political realm to every reach of Chinese culture. In 1972, Mawangdui
Ch’u had prominent influence before the Chin Dynasty. There are
the Office of Heaven (15th day of the first month of the Chinese
Records of Three Kingdoms reads ‘When petitioning, patients write
at Changsha, Hunan unearthed a ‘banner of rising immortals’, with its
quite a number of texts in Songs of Ch’u, a compilation of verses from
calendar), who distributes blessings; the Chung-yüan (Middle Prime)
down their names and make confessions. Three copies of petitions
pictorial content – a pattern that manifests the three primes of
the Warring States period, which describe how sacrifices were made
festival the birthday of the Emperor at the Office of Earth (the 15th
are made, one to the Heaven Office high on a mountain, one buried
heaven, earth and human being – no different to the present-day
for people ranging from ancestors to those who died for the state.
day of the seventh month), who liberates people from faults and
in the ground to the Earth Office and the other thrown in a body of
Taoist scripture quilts (ching-pei), to be used to cover a dead body
Such culture of sacrifice evolved into the Chung-yüan festival.
practice salvation of lost souls of those deceased; the Hsia-yüan
water to the Water Office. They are known as san-kuan shou-shu
within a coffin with a wish that the person will be immortalized.
festival the birthday of the Emperor of the Office of Water (the 15th of
(handwritten documents of the Three Offices).’
the tenth month), who eliminates dangers. It is said that the three Emperors oversees all deities and keep a full record of merits and evils
The Three Offices belief reflects the heaven-man induction theory,
8
Even the number ‘three’ is worth noting. This is an auspicious one for The Three Primes festivals mark a succession of the ancient culture of
Taoist techniques (shu), and a ‘little stop’ (hsiao-chung) of numbers.
sacrifice. T’ung Ch’ung-shu’s Luxuriant Dew of Spring and Autumn
Therefore, in traditional China we have all kinds of terms coming up
9
道學探索
撰文：黃證道
撰文：小李子
趣聞道堂
由上述可知，三元風俗乃中國本土文化發展而成，然而隨著佛
巧遇 老子與孔子
教的東來，「目連救母」的《盂蘭盆》依附於「中元法會」文 化，以致後來的人將「中元節」與「盂蘭節」混為一談。台灣 學者蕭登福所著《道教與佛教》、張君所著《神秘的節俗》和 路遙主編的《中國古代民間信仰》論證三元聖典乃道教承繼中 國古代民間信仰發展而來，先於「盂蘭」而存，其理據如下： 一 印度及小乘佛教國家均無《佛說盂蘭盆經》。 二 中印的曆法不同，道佛節令各異。 三 道教重承負、重家族，有罪孽牽纏的理念，而佛教重個 人，主張一切因緣際會，緣起則聚，緣盡即散，所以祖宗 父母與子孫彼此間並無榮辱禍福的必然關係。 四 《盂蘭盆經》中有貶抑道教的內容，如「天神、地神、邪 魔、外道、道士、四十天王神，亦不能奈何。」其意即是
秋
說，中元法會醮事，道士誦經不能救贖隨入地獄的祖先亡
高氣爽，最宜登山郊遊。我在山林間漫遊，欣賞鳥語 花香之際，突然四周煙霧迷濛而看不清楚前路，心知
魂，只有佛說的「盂蘭盆」法門方能成其事，這反過來證
開始迷路而感到惶恐！行行重行行，不知走了多遠，忽見有
明了《盂蘭盆經》作於中元法會盛行之後。
兩位老者在大樹下，放個小火爐煮茶聊天。我馬上走過去打 算問路，靠近後發覺他們穿的衣服很奇怪，寬袍闊袖，頭戴
1982年，嵩山峻極峰發現了唐代久視元年(西元700年)武則天
綸巾，十足中國古代的服飾；再靠近些看，兩位老者有些眼
委托高人到嵩岳天門投遞金簡一通，金簡文曰：「乞求三官九
熟，以前在哪裡看過他們呢？
府免除其罪名」云云，此為「三官手書」的實例，也見證三元 三官信仰的普及。時至今日，「仿製品」充斥市場，道教徒卻
心中狐疑之間，其中一位老者看到了我，並示意叫我過去；我
照用不拒。當「盂蘭醮會」已被國家評為受保護的非物質文化
不期然快步走到大樹下，看清楚了兩人的容貌，竟然跟我家裡
遺產之際，試問又有幾人真正知其本末呢？
供奉的太上道祖和至聖先師的樣貌一樣！定過神之後，已忘了 問路的原意，衝口而出問道：「請問兩位是誰？為何穿的衣服
「升仙旌幡」，內容自上而下可分為天上、人間、 地下三部分。 ʻBanner of rising immortalsʼ, which can be divided into three parts from top to bottom, namely the heaven, mankind and underground.
with the number of three, such as three primes, three emperors and
Taoism emphasizes family and the lingering on of guilt while Buddhism
three powers (san-ts’ai).
upholds the idea of causation that existence is transient; therefore
這麼奇怪？」
An Encounter with Lao Tzu and Confucius A
Little Li
utumn is the best season for hiking. I was enjoying the
When I was hesitant, one of them spotted me, and waved to me.
mountainous scenery; birds singing, and all out of a sudden
I stepped up and had a clearer sight of them – weren’t they
sacrifice is logically not a matter of any significance in Buddhism
mist encroached. I couldn’t find my way through. Scared, I kept
Supreme Lord of the Tao (Lao Tzu) and Most Holy Teacher
The custom of Three Primes festivals, as discussed above, is unques-
because ancestors and us are not intrinsically related. Fourth, Ullam-
on stumbling. Convinced that I had lost my way, I saw two elder-
(Confucius) whom I worshipped at home? I was so surprised that I
tionably a native Chinese tradition. However, after Buddhism found its
bana Sutra carries messages that belittle Taoism, such as ‘… Taoist
lies under a tree, chatting to each other beside a small stove
forgot my intention to ask for direction. Then I cried out, ‘excuse
way to China, the story of ullambana, about Maudgalyayana saving
priests… will have no way to achieve it.’ The mentioning of the Taoist
above which a teapot was being heated. I went ahead; when I
me, who am I speaking with? Forgive me if I am rude, but your
his mother, became attached to the Chung-yüan ritual to an extent
priests in this sutra only gives a strong clue that this sutra was written
was about to ask them for direction, I found them in very weird
attire is really unusual!’
that people now always mix up the Chung-yüan and the Ullambana
after Chung-yüan rituals had gained popularity, not before. Today,
attire, featuring big robes and large sleeves, with a kind of ancient
festivals. Evidence shows that Chung-yüan had been there long
the younger Buddhist version rather than its Taoist original has been
silk head dress called lun-chin. Apparently, they did not look like
One of them, who had a benevolent face, said, ‘I have forgot
before Ullambana. First, Ullambana Sutra was not there until the rise of
accepted by China as an intangible cultural heritage. We Taoists
people of our age. But they did look familiar. Did I meet them
how much time has passed and who I am. Now people call me
Mahayana. Second, China and India had different calendars that
should have a serious thought at this.
before?
Lao Tzu, and (finger pointing at the other elderly) him K’ung Tzu
two festivals of similar nature should not fall on the same date. Third,
(Confucius). Hey, pal, sit down, sit down; let’s have some tea and
10
11
趣聞道堂
慈眉善目的老者笑說：「歲月過得太久了，我也忘了我是誰。 現在有人稱我為老子，(指一指另一位老者)稱他為孔子。哎，
老子呷了一口茶，繼續說道：「所謂名可名，非常名；世人實
先坐下來，陪我們喝茶聊天吧，相遇亦是一種緣分。」能與
我們的思想，能教化世人做到『內聖外王』的境界。」
無需執著於我們的姓氏名字，這不過是個名號而已，重要的是
兩位聖人會晤，心情極度興奮，而在盛情難卻之下，唯有僭越 身份坐下來，作自我介紹之餘，心中則慶幸有機會向兩位聖人
難得面對兩位聖人，我一股腦兒提出了無數問題，例如道、 我不假思索地說：「當然知道，孔聖人自然是姓孔！」
請益！
孔子笑說：「你只答對了一半，因我本姓『子』。」
名可名，非常名
老子接著笑說：「基於上述姓氏不分的原因，後人印證我是老
儒究竟是哲學還是宗教？為什麼兩位聖人被冠以道教和儒教教
姓李氏，名耳，字聃。『 老 』姓出於老童，他是顓頊的兒子。
主之名？又兩位聖人對『 道 』、『 德 』、宇宙本源和本體、
而李氏出於皋陶，『 李 』與『 理 』自古相通，『 理 』即
人世的生命觀等等的看法...。
『 理官 』，即你們現在的司法官；李氏族人素以官職為氏。
我拱手問老子：「道祖，請恕冒昧，有人說您姓老，又有人說 孔子見我一面茫然，繼續笑說：「『孔』姓以商族的姓
此外，亦有學者考證說我姓老，亦即姓李，因我們年代姓氏多
老子不等我說完，便插話笑說：「大家還是先喝點茶，下期再
『子』，及以成湯名字天乙中的『乙』組合起來，成為子姓孔
無本字，常假借同音字。老姓變為李姓，也是同音假借，而且
繼續說吧。」我自知太性急了，遂不好意思地馬上拿起茶壺，
老子與孔子相視而笑，卻反問我：「小李子，你知道眼前的萬
氏。其實遠古時，姓和氏是有分別的，只是後人逐漸把姓和氏
古韻『 老 』屬幽部，『 李 』屬之部，二部音近，分別並不
替兩位尊敬的聖人盛茶。
世師表姓什麼嗎？」
混合使用了。姓是母系社會所用，而氏則是父系社會所用。」
明顯。」
chat. It is fate that brings us together.’ I was so excited to meet the
I answer without giving it a thought, ‘of course, his surname is
shih. Later on, the two surnames were mixed up, and people of
two holy men. I tried to behave humbly, introduced myself, and
K’ung.’
subsequent generations sometimes have difficulties in reading this
您姓李，其實您姓老還是姓李呢？」
decided to take this rare opportunity to ask them some questions.
of address; what really matters is our thought.’
part of history.
Then I raised many other questions – are Taoism and Confucian-
Confucius smiled and said, ‘you are only half correct. Originally I The name that can be named is not the constant name
was surnamed “Tzu”.’
I cupped my hands to greet Lao Tzu and asked, ‘My Taoist Lord,
ism philosophies or religions? Why are the two sheng-jen (holy Lao Tzu followed, ‘as a result of this mixing up, subsequent scholars
persons) called the lords of Taoism and Confucianism respec-
argued that Li was my hsing and Li my shih. Some, however,
tively? What are their views of tao and te, of the origins and ontology of the universe, and of life?...
pardon my humble question. Someone says Lao is your surname,
Confucius, aware of my confusion, continued, ‘the character
argued that my hsing was actually Lao, and its corruption to Li
others think it should be Li. Which is correct?’
“K’ung” is a combination of “Tzu” from the Shang Dynasty and
was due to their similar pronunciations at that time.’
“Yi” from T’ian Yi, one of the many names adopted by Ch’eng
Lao Tzu smiled and interrupted, ‘let’s have some tea first and
Lao Tzu and Confucius smiled to each other. Lao Tzu retorted,
T’ang, a king of the Shang Dynasty. In ancient time, we had two
Lao Tzu sipped a mouth of tea and continued, ‘we know that the
continue in the next issue.’ I felt shameful of my pushiness, and
‘Little Li, so you know the surname of this Teacher of All Ages
kinds of surnames, namely hsing from the maternal line and shih
name that can be named is not the constant name. People need
embarrassingly took up the teapot and refilled for the two holy.
(Confucius)?’
from the paternal line. For my case, Tzu is my hsing and K’ung my
not insist on the correctness of our names. They are merely a form
12
13
道教消息 2011.07
2011.10.08
國際道教論壇 國際道教論壇，於2011年10月23至25日在中國南 岳衡山舉行，由中國道教協會、中華宗教文化交流 協會主辦，國際道教論壇湖南省組委會承辦，香港 道教聯合會、澳門道教協會、台灣中華道教總會 協辦。論壇以「尊道貴德、和諧共生」為主題，出 席的同道和學者來自中國、台灣、香港、澳門、英 國、美國、德國、法國、意大利、比利時、瑞士、 韓國、日本、新加坡、馬來西亞等23個國家或地 區，是繼2007年「國際道德經論壇」後另一次道 教界盛事。記者所見，會場氣氛熱烈，各地代表積 極參與論壇各項活動。宗教文化出版社已將論文匯 編成《尊道貴德，和諧共生》並已出版。
中國道教協會會長任法融致辭 Ren Farong, chairman of the Chinese Taoist Association, delivering a speech
International Taoist Forum T
he International Taoist Forum was held in Mount Nanyue
another
(Heng Shan), China, in 23-25 October, 2011. The Forum, with
event after the International
the theme ‘Respecting the Tao and Honoring Virtue for Harmoni-
Forum on the Tao Te Ching in
ous Co-existence’, was hosted by the Chinese Taoist Association
2007. Discussions in the various
and the China Religious Culture Communication Association,
sessions were inspiring, and
organized by the Hunan-based Organizing Committee of the
the
International Taoist Forum, and sponsored by the Hong Kong
much from the Forum. A
Taoist Association, the Macao Taoist Association and the Taiwan
compilation of the theses
Taoist Association. Participating Taoist fellows and scholars came
presented at the Forum has
from 23 countries or regions, including China, Taiwan, Hong Kong,
been
Macao, Britain, the U.S.A., Germany, France, Italy, Belgium,
Religion and Culture Publish-
Switzerland, Korea, Japan, Singapore and Malaysia. This marked
ing House.
14
significant
participants
published
2011.11.03 2011.11.05-11
2011.11.10
香港道教界人士授勳如下：葉永成先生(銅紫荊星章)、李宏之先生(榮譽勳章)、梅寶鴻先生(行政長 官社區服務獎狀)、盧維璋醫生(行政長官社區服務獎狀)。此外，陳國超先生獲委任為太平紳士。 Members of Hong Kongʼs Taoist community in the Honours List: Mr. Yip Wing-shing, David (Bronze Bauhinia Star), Mr. Lee Wang-tsi (Medal of Honour), Mr. Moi Pao-hung (Chief Executiveʼs Commendation for Community Service) and Dr. Lo Wai-cheung, Anthony (Chief Executiveʼs Commendation for Community Service). Mr. Chan Kwok-chiu was appointed as Justice of Peace. 香港泓澄仙觀成立十週年 10th anniversary of Hong Cheng Seen Koon, Hong Kong 信善紫闕玄觀重光39週年 39th anniversary (since re-establishment) of Shun Shin Chee Kit Yin Koon, Hong Kong 香港道教聯合會啟建下元解厄祈禱世界和平萬緣勝會 地點：香港圓玄學院 Hsia-yüan Offering Ritual hosted by the Hong Kong Taoist Association Venue: Yuen Yuen Institute, Hong Kong 香港道教學院成立20週年 20th anniversary of the Hong Kong Taoist College 紀念講座 Lectures 活動地點： 香港九龍柯士甸道童軍徑香港童軍中心1105室 Venue: Rm.1105, Hong Kong Scout Centre, Scout Path, Austin Road, Kowloon, Hong Kong. Tel: 2370 8870 Email: hktc@daoist.org 道教教育的根本 The Fundamentals of Taoist Education (2011.11.17, 星期四19:00-21:00) 道德教育的宗教角色 The Religious Role of Moral Education (2011.11.20, 星期日15:00-17:30) 不言之教可行嗎 Teaching without Words: Its Feasibility (2011.11.21, 星期一19:00-21:00) 如何在學校中推行道教教育How to Promote Taoist Education in Schools (2011.11.22, 星期二19:00-21:00)
Taoist
benefited
by
the
thesis compilation 盧維璋 ( 左四 ) 、李宏之 ( 左五 ) 、陳國超 ( 左六 ) 、葉永成 ( 左八 ) 、梅寶鴻 ( 左九 ) (From left to right) Lo Wai-cheung, Anthony (fourth), Lee Wang-tsi (fifth), Chan Kwok-chiu (sixth), Yip Wing-shing (eighth) and Moi Pao-hung (ninth)
2008年下元法會盛況，講話者為香港道教聯合會湯偉奇主席 Hsia-yüan ritual in 2008. Tong Wai-ki, chairman of HKTA, was delivering a speech.
15
趣談環保
撰文：十三郎
哈佬喂，哈佬蟲蟲... 西方學界認為，道家崇尚「清靜無為」 和「不爭」，環保氣息濃厚。道家既與 環保結緣，我們也來品評環保。西方 鬼節「哈囉喂」(Halloween) 剛過，我們
從上可見，埋葬蟲堪稱自然界的「仵作」，以動物屍體為
吾人不禁會問：蟲蟲而已，而且還是對人類毫無作用的蟲
糧，在求生的過程中將各種屍體轉化成更容易循環的物質，
蟲，為何大費周章要將牠列為瀕危動物？我們還有很多
負擔起自然界清道夫的角色。然而，美國魚類及野生生物機 構的報告指出，美國品種的埋葬蟲(Nicrophorus americanus)
瀕危動物保護不了哩！《道德經》第三十章曰：「師之所
近幾十年來數量大減，因此已將它們列為瀕危動物 (http://ecos.fws.gov/docs/recovery_plan/910927.pdf)。
取強。」這句話本來討論用兵過度而致農作物失收，勸喻
處荊棘生焉，大軍之後必有凶年，善有果而已，不敢以 人君和將領在用兵時達到結果後便要收手，不應繼續燥暴
來點恐怖的：埋~葬~蟲~
呈強。然而，這句話亦可以引申到環保方面：人類作為生 物鏈中最高級的動物，在開發自然資源時，不能只顧自己
乍
看之下，很難想像這麼漂亮的蟲蟲，竟是「埋屍專
的享樂而無視其他生物的生存。很多動植物都已經因為人
家」。是的，牠身長僅25-35毫米，卻能埋葬比牠大三
類的活動失去居所而滅絕。就算塵微如埋葬蟲等生物，
十幾倍的動物屍體。當雄性蟲蟲發現可用的屍體時，便會發 放性費洛蒙(pheromone)，吸引雌性蟲蟲，然後一起將屍體埋
由於牠在食物鏈中有特定的角色，一旦消失，可能會引發
到泥土中，並拔掉屍體的羽毛體毛；屍體埋葬完畢，便在旁
可能會有一天落到我們的頭上。道教講求的是天地人「三
邊產卵，父母會一直在旁照顧，孵化後給牠們餵食。埋葬蟲
才」。一才難以獨大，勉強行之，天地便會泰極否來。
我們不知道的連鎖效應。久而久之，物種滅絕的命運，
是非社會性昆蟲中親代照顧最周全的一種。
Halloween, Hello Bugs T
Phoenix
美國魚類及野生生物機構的研究報告 Report released by the U.S. Fish and Wildlife Service
aoism, which advocates purity, stillness and not to contend, is
and hair. Then the female will lay egg nearby. Both parents will take
We can’t help but ask: why take the trouble to protect such bugs
habitats due to human activities. All living beings, as minute and trivial
regarded by academia in the West as an environmental
care of the broods, feed them and protect them. Burying beetles are
which are unproductive to the human beings? We still have
as the burying beetles, play their roles in the food chain, and their
non-social insects that have the highest degree of parental care.
thousands of other more important extinguishing species! Yet, Tao Te
extinction may start a chain effect unknown to us. Such ignorance
Ching reads, ‘where troops have encamped, there will brambles
may one day bring the extinction to us. Taoism emphasizes the idea
From the above, we can see that burying beetles are ‘burial workers’
grow; in the wake of a might army, bad harvests follow without fail.
of Three Powers (heaven-earth-mankind) and their harmony. Men
in the nature. Their survival depends on the dead bodies of animals,
One who is good aims only at bringing his campaign to a conclusion
should not make themselves felt in an overwhelming degree.
From a glance, it is hard to believe that this beautiful bug is a dead
and this process contributes to the transformation of dead bodies into
and dare not thereby intimidate.’ (Chapter XXX) This passage, which
Insistence on this way will finally make the heaven and earth revenge,
body burying specialist. Its length is merely 25-35mm, but it can bury a
more recyclable materials to be readily re-absorbed by the ecosys-
originally discusses the impact of war and advises rulers and generals
and turn joy into sorrow.
dead body thirty times its length. Upon discovery of a suitable dead
tem. However, the U.S. Fish & Wildlife Service reports that Nicrophorus
not to continue after having achieved their aims, can be extended to
body, a male will broadcast pheromones – chemicals secreted by
americanus, the American burying beetle, is now under the threat of
environmental issues: man at the top of the food chain should not
insects to attract the opposite sex. After sometime, a female is
extinction, and has been listed as an endangered species
ignore the interests of other living beings when seeking pleasure by
attracted, and they will bury the dead body, and remove its feathers
(http://ecos.fws.gov/docs/recovery_plan/910927.pdf).
exploiting the natural resources. Many living beings have lost their
philosophy. Now, let’s discuss the issue of environmental protection in the light of Taoism. The Halloween has just past and why not we have something horrific – burying beetle (Nicrophorus).
16
17
同道中人
撰文：黃珮瑜
的診所裡去。怎料表姑丈對他說：「滾吧！沒有錢補甚麼
己所有精神和時間都押上去，最終即使嚐到了成果，但或許
呀？乾脆把全部牙齒拔掉算了。」牙痛令何鴻燊吃不下飯，
會發覺那種滋味並不是自己真正想要的。轉眼間年華老去，
家道中落令他嘗盡了世態炎涼，亦令他明白到窮人只有靠讀
仍弄不清楚每天營營役役究竟為了甚麼。所以說「禍兮福之
書方可出頭。自此，這個出名懶惰厭學難成器的D班學生 (當時何鴻燊就讀的皇仁書院實行精英制，Ａ班是所謂的精英
所倚，福兮禍之所伏」(《道德經》第58章)，萬物皆有正反兩
班，而成績最差的學生則會被編入D班)便發憤圖強，年年都
看苦樂成敗的人生觀。
面，困頓中不要糾結自縛，得意時莫得意自滿，這就是老子
獲取獎學金，最後以優異的成績考入香港大學。 可是，香港於1941年淪陷，何鴻燊被迫輟學逃亡到澳門去。 其後他在一間聯昌貿易公司當秘書，努力工作之餘，還苦學 葡語、日語，以便在職場上大派用場，不久就為公司立了不 少汗馬功勞，一年後更被提拔為合夥人，成為他往後成功的 磐石。有人曾經問何鴻燊是甚麼成就了他的傳奇人生，他說 是磨難促使他成長。要不是少時吃過苦頭，就沒有今天的何
賭王與道 閒
鴻燊了。 所謂塞翁失馬，焉知非福，苦樂得失其實是相生相倚的。這 正是老子「禍福相倚」的辯證思想–凡事情都包含正反兩 面，而且在一定條件下是能夠互相轉化的。因此，福可以變
來無事翻看舊雜誌，看到一篇頗有意思的名人奮鬥故
的錢。某一天，這個「富二代」一覺醒來，發現自己原本擁
禍，禍可以變福，樂極會生悲，否極會泰來。就好像何氏家
事。故事的主人翁是「賭王」何鴻燊博士，他是澳門
有的一切突然煙消雲散。父親和三個叔父聯手炒股票破產，
族家道中落，表面上是一件壞透的事，但偏偏也是成就「賭
的博彩業鉅子，也是全國政協常委。他出身於一個聲名赫赫
別墅易主了，家僕遣散了，所有資產都變賣了，但仍然負債
王」的一個契機。
的家族，伯公是鼎鼎大名的何東爵士，是香港殖民地時代
累累。父親何世光避走越南，叔叔何世亮則吞槍自殺。身邊
最有影響力的歐亞裔商人，亦是首個獲准居住於太平山山頂
的親友們都對何氏這一房避而遠之。人情冷暖傷透了何鴻燊
十九世紀英國大文豪王爾德 (Oscar Wilde) 曾說過：「人生只
的非英國人家族。何鴻燊的祖父何福和父親何世光均地位顯
母親的心，然而她是一個很有骨氣的女人，寧可辛苦打工賺
有兩種悲劇。第一種是得不到自己想要的，而另一種則是得
赫。生於這個世紀初香港最財雄勢大的豪門望族，何鴻燊自
錢，就算只能勉強餬口度日，也不屑依靠親戚的接濟。有一
到了我所要的。」這真耐人尋味！為什麼想要的都得到了，
幼過著錦衣玉食的少爺生活，接受最好的教育，又有花不完
天，何鴻燊有一顆牙蛀爛了個洞，於是跑到當牙醫的表姑丈
反而是種悲劇呢？有時候我們為了追求某一樣東西，就把自
Casino King and Tao I
Fiona W.
got a good story when flipping magazine back issues. The story
uncle Sai-leung shot himself to death. All relatives avoided them. Stanley’s
Then he worked in a trading company as a secretary. His hard work
19th-century British writer Oscar Wilde wrote, ‘there are only two tragedies
is about Stanley Ho, Macau’s ‘casino king’ and a member of
mother became the breadwinner of the family by working several shifts a
gained him a promotion as a partner after a year, and success followed
in life: one is not getting what one wants, and the other is getting it.’ Isn’t it
Standing Committee of the Chinese People’s Political Consultative
day. Once, Stanley Ho had tooth decay and went to an uncle who was
success. Later, someone asked him what made him a legend; he thought
weird to call it a tragedy that one can get what one wants? The fact is,
Conference. He comes from a prominent family; Sir Robert Hotung, an
a dentist. This dentist uncle, however, roared, ‘Get out of here! You have
the unexpected hardship in his adolescence had shaped him into a
after we have put all of our time and resources as wager on a certain goal
influential Eurasian businessman in Hong Kong and the first Chinese
money for it? Why not just remove all the teeth by yourself?’ Tooth pain
stronger man.
and finally attain it, we may find that what we have gained is not what we
allowed to live on Victoria Peak, was his granduncle. Stanley Ho’s father
deprived him of his appetite. He then understood what poverty meant to
Ho Sai-kwong and grandfather Ho Fook were socially renowned. Living in
him and his family, and he became aware of a better future that could
Everything has its pros and cons. This forms part of the rich dialectics in Lao
they really strive for in a life of which they have lived for more than half. ‘It
a family of tycoons, he led an extravagant life since born, and had infinite
only be possible with good grades in school. He changed overnight – he
Tzu’s Tao Te Ching. The opposites are dynamic and mutually convertible.
is on disaster that good fortune perches; it is beneath good fortune that
money to spend. One day, this carefree kid suddenly found the bubbles
became a studious student and scholarship holder every year. Finally, he
Disaster and good fortune are interdependent, so are sadness and
disaster crouches.’ (LVIII, Tao Te Ching) Every coin has two sides. We should
of wealth and joy pierced. His father and uncles went bankrupt due to
was admitted to the Hongkong University with the best results.
happiness. The fate of the Ho’s family is a good illustration: on surface, its
neither bury ourselves in despair nor become complacent over trivial
decline was totally disastrous, but it gave a turning point after which a
successes. This is how Lao Tzu viewed the vicissitude of life.
failure in stock trading – their villa gone, servants dismissed, all properties sold, but debts still piled up. Ho Sai-kwong took refuge to Vietnam, and
Hong Kong fell to the Japanese in 1941. Stanley Ho took refuge to Macau.
18
have expected. It is not rare that people do not have an idea of what
casino king was in the making.
19
台灣道教剪影
撰文：十三郎
依稀記得，在台灣觀光時在電 視上看過布袋戲 ( 木偶戲 ) 。當
文化。由布袋戲，到電視劇，到電影，到今年7 月推出了3D
櫥窗中，看到一張布袋戲海報，寫著「蓮華歸真」
偶動畫，霹靂都能帶給觀眾新鮮感，得到他們的支持。
四字。這馬上吸引了我。道教徒都知道，「歸真」是道教 用語，意即「成仙」。海報中的角色叫「素還真」，還有詩
霹靂布袋戲歷久不衰，在儒、道、釋三教的基本內容上加上
號呢：「半神半聖亦半仙，全儒全道是全賢；腦中真書藏萬
夢幻時空與中國功夫，將一種福建傳統藝術揉合科技傳媒，
看。但幾個月前的一次經歷，
卷，掌握文武半邊天。」我問自己：一齣布袋戲，布偶漂亮
讓不少青年成為戲迷。霹靂布袋戲的成功，固然與台灣一直
就算了，幹嗎會與道教的「真」、「神」、「仙」拉上關
以來重視傳統文化有關；但當它自身成為了獨當一面的媒體
令我徹底改變這個想法。
係？為了解答這個問題，我在店內逛了兩個小時。
產業，擁有網站、衛星電視台後，其現代表達手法背後的傳
時覺得，布袋戲而已，沒啥好
統文化底蘊(「歸真」、「神」、「仙」)，便能將社會傳統
布袋戲有助傳道
Snapshots of Taoism in Taiwan
這個布袋戲系列叫「霹靂」，自第一套冠名「霹靂」的布袋
潛移默化地影響年青的一代。廟宇是台灣民眾的信仰中心，
戲於1984年推出後，至今已有二十多年、超過五十個系列。
台灣人一代又一代上廟寺，宮觀文化得以承傳，書店不斷推
店內當時正播放DVD，十幾個小孩站在那裡看得目瞪口呆，
出有關「拜拜」 ( 拜神 ) 的書籍仍然有市場，說明台灣的教育
連他們的父母也看得津津有味。後來我問朋友，原來霹靂布
能夠令民眾承繼傳統文化，而媒體也應該是重要的一環。上
袋戲，連同它的周邊產品(DVD、手板公仔、網絡遊戲等)，
述這個問題，希望日後可以再作深入探討。
陪伴著一代又一代的台灣人成長，是一個很強大的潮流
Phoenix
Puppet Shows and Taoism
I
今
年6月，我到台灣宜蘭觀光，在傳統藝術中心一個鋪位
DVD was being on show, with a dozen of kids standing there gazing on
turned a traditional Fujian art form into a modern pop, an achievement
the TV screen, and their parents doing likewise. Later on I asked my
evidenced by the huge number of young fans. Its success is certainly a
remembered I watched TV puppet shows in Taiwan when I toured
‘Half-god, half-holy and half-immortal; a complete Confucian, Taoist and
friends, who said that Pili shows, along with its peripheral goods (such as
result of the special social context of Taiwan in which traditional culture is
there years ago. So-so, I felt. However, I got a completely different
sage. Tens of thousands of books of truth in his mind, [he] who masters
DVD, figures and online games), have accompanied the growth of
highly regarded. However, once it has developed into a strong medium
both literature and martial art forms half the sky.’ I ask myself: it is fine that
several generations of Taiwanese. Pili has become a powerful trademark
running its own website and satellite TV station, it conveys ample
puppet shows have beautiful puppets, but why Taoist designs and
of popular culture – from puppet shows, TV series, movies, to 3D theater
messages of traditional culture underneath its veneer of modern presen-
In June this year, I visited the Yi-lan County of Taiwan. I saw in the window
concepts? I spent the next two hours in the shop in order to find out the
show which was released in July this year, new experiences are created
tation, so that youths are gradually transformed into successors of
of a shop in the Center for Traditional Arts a puppet show poster, on which
answer.
and developed for new generations of audience.
Chinese traditions. Given that temples uninterruptedly play the role as
feeling about them after a visit not long ago.
the four Chinese characters lian-hua kui-chen attracted my immediate
centers of belief in Taiwan, the fact that generations of Taiwanese attach
attention. Kui-chen, which means ‘become an immortal’, is a familiar
Pili is the name of this puppet show series, which has a history of more
As a strong existence over the years, Pili puppet shows have blended the
themselves firmly to the temple culture and books about bai-bai (making
term to the Taoists. There is a poem dedicated to Su Huan-chen, the
than 20 years since the first Pili show was made in 1984. A total of more
traditions of Confucianism, Taoism and Buddhism, popularized by new
sacrifice) are always best-sellers, is due to an educational system that
character in the poster:
than 50 serials have been produced. When I was in this Yi-lan Pili shop, a
elements like fantasy, Chinese kung-fu and animations. It has successfully
preserves traditional Chinese value, as well as media doing likewise.
20
21
台灣道教剪影
撰文：是但
用手機「拜拜」
當小雨淅瀝時
大凡宗教都有行儀的部分，在
凌
中國稱為「拜神」(台灣稱「拜
晨，還在伏案，看著一堆堆的文字，浮起一絲絲的無 力感，難免又有點煩躁起來。此時，窗外傳來細細的
淅瀝聲，涼風輕拂髮絲。夜，是這麼的靜謐。
拜」)。如果太忙沒有空去廟宇
下樓，泡上一杯香茗，再翻出檀香木枝，燃著，放進古樸、 暗紅色的香爐裡，啜一口清茶，看著那裊裊輕煙在燈下繾綣
拜祭，怎麼辦？
台
津津樂道
不去。那滾燙微綠而帶優雅的液體隔著厚厚的陶瓷溫暖著我 的雙手，而茶香則肆意的鑽進鼻子。
灣科技業者郭志奕於2009年設計出「拜拜online」， 利用手機內置的GPS 、電子羅盤、相機、重力感測器
窗外，潤物無聲，藉著絲絲微弱的燈光往外望去，鄰家那株 被暴風吹倒的木瓜樹正了無生氣的倚在我家的鐵欄柵上，它
等，模擬真實的「拜拜」情景。首先選擇相關廟宇，然後
是多麼的寂寞！然而，透過那微弱的光線，我卻發現了那殘
跟隨手機調好廟宇所在方位，手機便可以帶你進入廟宇殿
軀上竟有著一抹新綠！雖然小，然而卻是實在的，或許這就
堂，然後拜三下。據筆者所掌握資料，iPhone 和 Android
是生命的奇妙！
現有兩個相關的 app 可供選購，一個是「拜拜 online 」， 雨，還下著。「上善若水」，水不單滋養萬物，還潤澤心
覆蓋台灣全島47間廟宇，另一個是「新北市媽祖文化節拜拜
田。啖著清茶，隨那淡淡的香氣，凝視著那點新綠，思緒慢
online 」，覆蓋新北市 20 座廟宇。兩個 app 均有「擲」
慢平伏下來。「一花一世界，一葉一如來」，原來大自然一
When Rain Patters
(擲聖杯)的功能。
I
Bai-bai with mobile phones
A
Whatever
am still bending over my desk at midnight, reading between
How lonely it is! However, the dim light reveals that the trunk has put on
lines, my heart rising a feeling of fatigue, which as usual irritates
a new layer of growth! This layer, despite its small size, vividly announces
ll religions have their own rituals; in China it is called pai-shen
me. Rain is pattering steadily against the window, breeze caressing my
(or bai-bai in Taiwan, meaning ‘offer sacrifice’). What if you
hair. I love the tranquility of nights.
are too busy to visit a temple? Kuo Chih-yi, an IT technician in
Going downstairs, I make a cup of tea, burn a few sandalwood incense
Taiwan, designed the app ‘Bai Bai Online’ in 2009. Making use of
sticks and place them in an old dark red holder. I sip a mouth of tea,
mobile phone features such as GPS, electronic compass, camera
looking at the rising incense under the light loathing to disperse. The light
the mystery of life! The rain is still there. ‘Highest good is like water.’ Water nurtures not only the material world, but also our hearts. With the mouthful of tea, I gaze at the new growth, and my emotion becomes released by the light tea scent. ‘A flower is a world; a leaf is a Tathagata.’ Nature derives all kinds
and gravity sensor, the app gives users experiences of simulated
shows that there are now two apps for iPhone and Android users,
green, hot but elegant liquid warms my hands through the thick china
bai-bai sacrifice. They will first choose a temple, adjust their
namely the ‘Bai Bai Online’ that covers 47 temples in Taiwan, and
cup, with its scent recklessly seeping into my nose.
positions so that they will face the direction of that temple, then
the ‘Bai Bai Online for Ma-tsu Culture Festival of New Taipei City’
At the other side of the window, things are growing wet silently. With the
what are we fighting for? What are we pursuing everyday? A big
the app will lead you to the inside of the temple, and the users will
that covers 20 temples in the city. Both offer the function of chi-
dim light in my house, I can see the papaya tree at my neighbor’s home
name? Money? We spend our whole life just for building up a fortune?
make three bows to complete the process. Available information
chiao (throwing a kind of divining blocks for fortune telling).
uprooted by typhoon and leaning lifelessly against my house’s fence.
A fortune may bring us some happiness, but if this is accumulated
22
of clues to let us know that life is a wonder. The busy urban life makes us miss many treasures in our lives. We seldom sit down and ask ourselves:
23
撰文：胡東光
津津樂道
道宗仙詩 千古一人 白玉蟾詩詞藝術特質賞析 宋
教南宗第五世祖紫清真人白玉蟾，天才橫溢，慧悟超
白玉蟾詩詞經常引述經典、故實，信手拈來，圓融一體；有些詩
絕，為文制藝，無所不能，詩詞、書法、繪畫、散文、論
句看似平常，一般讀者觀其字面意思，行家知曉其中蘊涵典故。
直都在告訴我們：生命是奇妙的，只是我們都太忙了，忽略
聽哪些音樂，我們可以選擇怎樣跟家人相處，我們可以選擇
文，無不舉世矚目。白玉蟾在世96年，傳世一千多首詩詞，有詩
如其【賀新郎】《雪》中詞句「天女不知維摩事，謾三千世界繽
了一切，我們每天都為口奔馳，營營役役，錯過了很多珍貴
怎樣的生活態度...，因為我們還活著。
入選《千家詩》，他的詩文歌詠山水，記
故實，宣揚道法，抒
紛集」，引用《維摩詰經觀眾生品》和《智度論》、《俱舍論》
發情感，足跡踏遍南宋半個天下，詩文也傳遍半個天下。當時熱
典故；其【沁園春】三首《寄鶴林》詞句「歎折腰為米，棄家
的東西，我們很難有空靜下來問一問自己：我們為甚麼而 忙？我們想追求甚麼？名與利？還是窮盡一生去追求財富？
當他人在「醉酒當歌，人生幾何」時，你又會否有所嘆謂？
愛其才情的人很多，有人將其詩文收編成集，如《瓊管集》、
為酒」，引用《晉書．陶潛傳》典故；「琴書外，且樂天知命，
財富或許真的能為我們帶來一些快樂，但若為著得到更多
「生」與「死」從來都是永恆的話題，人生匆匆數十年，當
《上清集》、《玉隆集》、《武夷集》、《廬山集》等，流行
複用何疑！」引用《易．系辭》典故；「乍雨還晴，似寒而暖，
的財富而犧牲了健康、家人、親情和快樂，那又是否本末倒
中我們會經歷人生的喜怒哀樂憂戚悲苦，會面對人生的坦途
於世。
春事已深」，引用《書．堯典》典故；「漸流觴曲水，修禊山
置？
和逆境，你以何種態度面對，結果便迴然不同。
陰」，引用王羲之《蘭亭序集》之事；其【瑤台月】詞句「問 白玉蟾在道教歷史中並非最出名的人物，在中國詩歌史上也並非
紫府清都，今夕何夕」，引自《贊呂公》；「諍不思，下界有
我們是要追求物質上的富庶還是追求精神上的富足？當我們
雨，還在輕敲著窗，我忽有所悟：生來不帶一物，死後也
最出名的詩人；但是，他是道教人物中最傑出的詩人，是歷代詩
人岑寂」，「下界」引自顧況《五源訣》，「岑寂」引自鮑照
的基本需求得到滿足後，再多的物質享受也不能為我們帶來
將不能帶走一物，我在追求甚麼呢？多行善，少結怨；多感
人中最著名的道家，是中國歷史上絕無僅有的道宗仙詩大家。中
《舞鶴賦》；其【摸魚兒】詞句「身遊樞府，奈詔入玉樓，猛騎
更多的快樂。當你明白了住在數千呎的豪宅裡比住在數百呎
恩，少記恨；珍惜和家人共處的時光，好好享受生活中的
國古代禪詩作者眾多，優秀禪詩作品也不少，但是以我之見，難
箕尾」，「樞府」引自《通考．職官考》，「玉樓」引自《李賀
的小室只是多了幾個房間、只是從客廳走去睡房多了數步而
苦與樂，抱感激之心去面對生活中的逆境並將之視為一種歷
以見到造詣高深到可以與白玉蟾相提並論的。
小傳》，「騎箕尾」引自《莊子．大宗師》；《贊呂公》中「終
已，但其實你睡的、坐的還是一樣大小的面積時，那麼我們
練，這樣的人生便會快樂得多，也可品嚐到生命之奇妙！
須度了肩吾」，肩吾是神名，引自《山海經．西山經》；《菊花
就該明白原來所有的物質都是虛幻的，惟有當下的生命是最
2004年海南詩書畫家聯誼會朱逸輝會長主編了《白玉蟾全集》
新九首》中「五雲」、「天真」引自《雲笈七簽》，「勞生」
實在！
出版發行，可謂功德至大。朱會長與我是忘年交，當時聘我作聯
引自《莊子．大宗師》，「東皇」引自《楚辭·九歌》，
誼會顧問，同時贈我這本巨著，我閱之癡迷，愛不釋手，通讀多
「操觚」、「弄翰」、「鶴書」、「太虛」引自《文選》各篇...
人生在世，有些事情確是不由我們決定，但更多時候有很多
遍，時時把玩。轉眼七年過去了，看到一些論述白詩的文章，多
真是學識淵博，滿腹經綸，子史經傳，盡在詩中。
事物我們可以選擇。我們可以選擇看哪本書，我們可以選擇
是羅列詩詞，解釋詞語，間有評論寫作手法，讀之尚不過癮，遂 起動筆之心。
要想完全看懂白玉蟾的詩詞，非得查閱極多的經典，熟知各種歷 史典故、故實，瞭解許多自然事物、知識。
at the sacrifice of health, family, relationship and bliss, are we pursuing
Some people are easy to get drunk whenever they can. Do you do it
對於這樣獨一無二、極為特別的仙詩泰斗，我以為從其詩詞的十
just a means but not an end?
likewise? We talk about life and death as an eternal subject of the
一個基本特質來欣賞、來領悟，或可窺之概略。
二、道 – 道家本色，五極氣象
mankind. Time flies, and we will have lived our lives in a blink of an eye.
Material and spiritual – which is more important? After we have met our
In this brief life we will face ever-changing emotions and never-ending
essential needs, any marginal increase in our material lives will not bring
vicissitudes. A new attitude will yield totally different results.
us more real joy. A huge villa is certainly more roomy than an
道家講究五極氣象：「極高明、極博大、極精微、極神化、極悠
一、學 – 出入三氏，籠罩百家
久」，白玉蟾即是。他形跡飄逸絕塵，學問精深浩瀚，詩詞富寓
白玉蟾童時即可背誦九經，長大後學富五車，飽覽群經，無書
天道，卻又不留繩墨之跡，文人當詩文詠，方家作丹經讀，此種
The rain is still knocking at the window. A suddenly thought comes to my
不讀，憬悟三教（儒、釋、道），貫通九流（法、名、墨、儒、
詩詞作法，常人可望不可及。
mind: I had nothing when born, neither can I take with me anything
道、陰陽、縱橫、雜、農），遊走天下，廣交師友，40年後師從
after I die. What is the point of pursuing something? Be charitable and
道家正宗傳人陳泥丸先生，終於成就大器，成為道教南宗世祖。
現在有20首白玉蟾解析道教的詩傳世，如：《警悟詩曰》、《原
Life can be uncertain, but in many cases we can make our own choices
don’t incur hatred; be grateful and forget hostility; cherish your staying
– about what books to read, what music to listen to, how we stay with
with your family; enjoy every bitterness and joy in life; appreciate adver-
其知識淵博，當時不僅道教中人都向他求教，就是一些著名的儒
本詩曰》、《乾坤詩曰》、《鼎器詩曰》、《鉛汞詩曰》、《服
our family, what life attitude we shall adopt…. We can make these
sity as a gift from the heaven. In this way, life will become more joyous
家、禪家、文人、官吏也都與之交往，向他請教；其詩詞名氣很
丹詩曰》、《進火詩曰》、《退符詩曰》、《金液詩曰》、《還
choices because we are still alive.
and miraculous.
大，到處流傳，所謂「隨身無片紙，落筆滿四方」。紀曉嵐評價
元詩曰》等等，詩筆經文也。
apartment, but we don’t need larger beds and chairs. This understanding points to the fact that material enjoyment is illusory; only life at presence is real.
24
他「綜羅百家，廣博精微」。 25
撰文：林誠祥
津津樂道
十醫 九道
他還寫了大量與道教有關的詩詞，如其詩《金液大還丹》、《詠 四仙四首》、《題〈黃庭經〉後》、《太虛堂》、《三華院還丹 詩》、《棲真觀》等等；又如其詞【滿庭芳】《修煉》、【水調 歌頭】《修煉》、【采藥徑】、【摸魚兒】《壽覺非居士》、 《贈豫章黃心大師》、【沁園春】《寄鶴林》等等；其詩句： 「身上衣衫惟布素，口中談吐盡丹書」；「寶爐烹日月，鐵石鞭 雷霆」；「采得三斤寒水玉，煉成一顆夜明珠」；「只茲一點 無明焰，煉出人間大丈夫」；「半斤雷火燒紅杏，一滴露珠凝碧
所
荷」... 道家景物、道家語言、道家行為、道家境界，其詩詞中處 處可見。
謂「十醫九道」是中國的一個深層文化命題，也是
笙、興火以廚、制作八卦、以類萬物之情，制定規矩、以王
中國古代歷史的一個有趣現象。雖然古老，但這個命
以下，成為了百工技藝之始祖、中華民族的英雄。這亦成就
題所揭示的精神，對今天的醫學和文化發展，仍有啟迪作用。
中國文化的早熟。約在三千五百年前，殷商的甲骨文中便已 記載了大量有關疾病的名稱，在周代已有國家醫療架構，根
白玉蟾詩詞多數並非道教詩詞，卻也隨處可見隱含著道教的哲 理。如其詩《悲秋辭》：「蟲聲樹聲各已變，吾知流年暗中換...
眾所周知，道教是一個生命的宗教，提倡「我命在我不在
據《周禮．醫師》記載，有醫師、食醫、疾醫、瘍醫、獸醫
牡丹海棠如夢中，蓮藕香散池館空。人生歲月去如水，燕去鶯歸
天」。「生」，在道教中有核心的重要性。
等部門的分工，這足證中國古代醫學的進步。
山空樹冷風蕭森。」自然法則，人生規律，了然於詩。又如《陳
中華民族響往「永生」文化，從《山海經》中的「不死之
物質文明的早熟，亦催生了早熟的哲學。「老學」應運而
七子贊》：「一卷無人識，千鐘對客談。桃花開欲謝，猶自戀寒
樹」、「不死之國」、「不死之民」的記載情形便可見一
生，老子藉著「道」的概念，高度概括了自然的規律，指出
岩。」人寰天理，道家本色，隱寓詩中。
斑。早在五千年前，相傳軒轅黃帝嘗百草、味百藥、制九
了天地萬物之本原，因而「道」成為萬理之總則。緣於「老
針、作九九之數、結繩師蛛、以佃以漁、伏獸以畜、作箕作
學」的激蕩，中國文化不斷受到催化，百家諸學得到蓬勃發
一彈指... 何人為我調素琴，疊疊為我寫孤襟。庶令鬼神伴伊泣，
白玉蟾不僅很多詩詞好似論道煉丹文章，其論道文章也飽含著韻
Nine out of Ten Doctors are Taoists
律詩句，讀來好似詩歌。他講述內丹：「身有一寶，隱在丹田， 輕如密霧，淡似飛煙」；講述禪理：「至道在心，即心是道」；
T
講述南宗修持：「內煉成丹，外用成法」；果然既是道家，又是 詩家，道宗詩仙也！
下期續...
Note: This article, which will be published by installment starting from this issue, discusses poems of Pai Yü-ch'an, a Taoist and poet in the Southern Sung dynasty. This installment discusses Paoʼs academic excellence and his depth in Taoism. A sincere thank is extended to Mr Hu Dongguang, who is honorary chairman of Hong Kong Chinese Poems Association, CEO of Long Success International Holdings Ltd., and vice chairman of Chinese Cultural Industries Development Fund, for granting us permission to publish this work.
編者按： 本刊獲胡東光先生許可，連載其有關白玉蟾詩詞的文章。胡東光先生是香港 詩詞學會名譽會長，百齡國際（香港上市公司）總裁，中國文化產業發展基 金副會長。感謝胡先生對本刊的支持。
26
Lam Shing-cheung
he ancient phenomenon of shih-yi chiu-Tao (nine out of ten
formulated mathematics based on the number of nine, introduced
doctors are Taoists) is a reflection of China’s cultural nature. This
agricultural and fishing techniques, used fire for food preparation, created
ancient axiom is still perceptive to the development of medicine and
the eight trigrams, and formulated laws and regulations. All these made
culture today.
him a great ancestor of Chinese crafts and a hero, who had contributed to the Chinese culture’s early maturity. Oracle bone inscriptions, which are
Taoism, as we all know, is a religion of life, which sticks to a core principle
traceable to as early as 3,500 years ago, maintain a good record of
that ‘my fate is in my hands, not in heaven’. Being alive is intrinsic to Taoism.
diseases. Moreover, the Chou dynasty (1100 BC – 256 BC) ran a medical system with different kinds of specialized doctors.
The Chinese has a long history of pursuing eternal life. Classics of the Mountains and Seas contains eternal life stories from as early as 400 BC.
A comprehensive medical system was accompanied by sophisticated
Legend tells that Emperor Hsüan-yüan tasted a hundred kinds of grass,
philosophies. The tao in Lao Tzu’s discussion is both a concept and a tool
tried a hundred prescriptions of herbal medicine, invented acupuncture,
to understand how the nature works. Tao as a powerful concept became
27
《中華道學》計劃書 《中華道學》由新中華道教學會、一德觀及翠柏仙洞主辦，是一 本道教雙月刊物，英文刊名定為Bulletin of Taoism，刊物內容均 以中、英雙語對照。本刊宗旨，在於為國際道教界提供一個對話 交流的平台，設計不同欄目從不同側面討論「道」與「道教」， 力求在現代社會發揚「道」和「道教」，並將之推廣到本地和國 際。 《中華道學》將設有以下欄目： 一. 人物專訪 本刊將專訪本地和外地道教界的代表人物，目的在於向讀者介紹 道教的最新發展，並通過該等代表人物的經歷，以「道」感召讀 者。這是本刊的主打欄目。 二. 各地道教消息 本刊將報導世界各地道教的最新消息，藉此建立一個平台讓國際 道教界進行對話交流。本刊將逐步擴大交流網絡至以下各地： 香 港、 中國大陸、台灣、東南亞、歐美 展。中國文化從此以「陰陽五行」為骨肉，以「老學」為靈
人體的運作，與太極、陰陽、三才、五行等道學概念存在全
魂。
息、統一的關係。因此，「十醫九道」不僅僅是一個歷史現 象，對建設一個更人性化的現代社會也存在重要意義，因為
黃老之學的文化內涵，是諸家諸學的總則，大凡天文、地
行醫與行道實際上同屬一家。
理、醫、卜、星、相等科目，均離不開這種文化特色。以 「醫道」祖經《黃帝內經》為例，就充分體現這種精神，所 以古代的名醫如扁鵲、張仲景、華佗、王叔和、皇甫謐、葛 洪、陶弘景、巢元方、孫思邈等，均與道家有不解之緣。呂 祖的《醫道還元》自序曰：「無身不能成道，故先治身，繼 治心，終治性命，而統括之曰醫。」大概業者道德兼備，有 大愛之父母心方可懸壺濟世。所謂「醫道同源」，意思是
such a stimulus that different schools of thought developed with momen-
first manage our body (shen), then our heart (hsin), and finally our nature
tum. Chinese culture became characterized by yin-yang and five agents
and life (hsing ming). All of these are summatively called medicine.’ A
as its core and by tao as its soul.
good practitioner should be virtuous in order to practice medicine, as the trade is much more than about the use of drugs. As the old Chinese saying
As almost all disciplines were under the influence of tao, medicine was of
goes, ‘medicine and tao share the same origin.’ This means that our
no exception. The Inner Canon of Yellow Emperor, Chinese medicine’s
bodies correspond to and resonate with the ‘supreme ultimate’ (t’ai-chi),
founding canon, represents a masterly elaboration of how tao works in the
yin-yang, three powers (san-ts’ai, that is, heaven-earth-mankind) and five
human body. Famous ancient Chinese medical practitioners, notably
agents (wu-hsing), all being important concepts in Taoism. Therefore,
Pian Ch’üe, Chang Chung-ching, Hua T’uo, T’ao Hung-ch’ing and Sun
shih-yi chiu-Tao is not merely historical. The underlying cultural consistency
Szu-miao, were Taoist as well. The Tao of Medicine Reduced to Its Essence,
between medicine and tao can be instrumental to the development of a
purportedly written by Lü Tong-pin, one of the eight immortals, reads, ‘we
more humane modern society today.
cannot attain the status of tao without a good body. Therefore, we shall
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三. 道與社會生活 道教的現代化，在於將「道」推廣至現代生活的不同方面。以 歐美、日本為主導的普及文化，除了作為文化研究的主題外， 也是道教界探討「道」的一個重要題材。本刊將開拓「道與社會 生活」欄目，力求探討電影、文學、小說等普及文化中如何體味 「道」的深意，藉此吸引年青一代關心「道」與「道教」。
Proposal on the publication of Bulletin of Taoism Bulletin of Taoism is a Chinese-English bilingual bimonthly, to be published by the New China Taoism Society, Yat Tak Kwun and Chui Pak Sin Tong. It aims at serving as an international platform for exchange of ideas about Taoism, discussing different aspects of Tao and Taoism through columns of different designs, with a mission to promote Taoism as a practical approach to modern life. Bulletin of Taoism contains the following contents: 1. People It will report stories of Taoists within and without Hong Kong who will share their experiences in Taoism. Through these stories, we will try to explore significant trends of Taoism and how Taoism can be useful to ordinary readers. This is a main feature of this bulletin. 2. Updates of Taoist institutions It will report developments of leading Taoist institutions in different parts of the world, through which we aim at a global dialogue of Taoism. Our plan is to gradually cover the following territories: Hong Kong, Mainland China, Taiwan, Southeast Asia, Europe and America 3. Tao and modern life Taoism’s modernization will make it touch upon different parts of the modern life, for example, popular cultures in America and Japan. ‘Tao and modern life’ will explore how movies, fictions, computer games and other forms of popular cultures reflect Tao, through which Taoism can be more accessible to the younger generation.
四. 道教掌故與教理 作為一本道教刊物，本刊將介紹道教的重要掌故和教理。
4. Taoist anecdotes This section will be about anecdotes and principles of Taoism.
五. 道之發微 道無術不行。道術是道教作為宗教的表徵。本欄目將記述法師行 儀、風水命理、道醫等行之已久的道術，客觀記述其效用，為關 心道教人士提供有用的素材。
5. Taoist techniques (shu) Taoism manifests itself through different shu. This column will objectively record practices such as Taoist liturgy, fung shui and Taoist medicine.
本刊將同時發行網上版和印刷版，以盡量擴大流通。網上版將配 合專用網站，讀者可隨時下載即期和過期刊物，並利用電郵與編 輯進行交流。印刷版將免費派發本地和外地宮觀以及各大書店。 本刊仝寅將竭力宣揚正教，為道教添磚加瓦，望同門及各界友好 予以支持！ 計劃出版日期：2011年下元節 網址：http://www.nctaosoc.org (刊物出版後開通) 電郵地址：info@nctaosoc.org (2011年10月28日之後開通) 特約代派處: 香港： 森記書局：香港灣仔軒尼詩道210號103室 神州舊書文玩有限公司：香港柴灣利眾街40號富誠工業大廈A座23字樓 新亞圖書中心：香港九龍旺角西洋菜南街5號好望角大廈1606室 梅馨書舍：香港九龍旺角西洋菜南街66號7樓 香山學社：香港九龍旺角亞皆老街48號3字樓 澳門 澳門道教協會：澳門罅些喇提督大馬路(提督馬路)41號祐適工業大廈2樓B
This bulletin will be published online and in hard copies, to be circulated free of charge. Your support will be important to our success. We look forward to working with you in the near future. Planned date of publication: Xiayuan Festival, 2011 Website: http://www.nctaosoc.org (open after the publication of the first issue) E-mail: info@nctaosoc.org (open after 28 October, 2011)
加拿大： 蓬萊閣 (Fung Loy Kok Institute of Taoism) 134 D’Arcy Street, Toronto, ON M5T 1K3, Canada
馬來西亞： 北海斗母宮(Rumah Berhala Tow Boo Kong Butterworth) Lot 894 & 896, MK14, Jalan Raja Uda, 12300 Butterworth, Penang, Malaysia