【國際正一道教學院資訊網】 International LSM Taoist Cultural Collegium

Tuesday, 6 November 2018

《道教音樂文化。禮斗讚頌。斗尊賜福》

一曲優樂，

讚頌中天一切尊。

三呈名香，

祈求天下享福祉。

有興趣之同道好友，不妨將這些【樂曲】學習起來。

Monday, 5 November 2018

《道教節日文化。冬季之神。玄冥氏》

【立冬】將至﹐在此分享些許相關「冬季之神」的資訊﹐希望大家明瞭。

【道教文化】之中﹐「司管」【冬季】之神有幾﹐但若屬久遠﹐非【玄冥氏】無他。

【玄冥氏】﹐又稱【禺強】或【隅強】﹐原本屬「北方水神」﹐後而視為「寒冬領導」而稱【冬季大神】。

於記載中﹐【禺強】也被稱為【北方黑帝】﹐於【道教五帝】中的【黑帝】「重疊」。

不只如此﹐因為【禺強】身馭「雙蛇」﹐後被眾人誤認為「玄武化身」或是【玄武】的「前身」。

以下是相關資訊﹕

《山海經•大荒北經》：「北海之渚中，有神，人面鳥身，珥兩青蛇，踐兩赤蛇，名曰禺彊（禺強）。」郝懿行箋疏：「《大荒東經》云：黃帝生禺虢，禺虢生禺京。禺京即禺彊也，京、彊聲相近。」

《列子•湯問》：「五山之根無所連箸，常隨潮波上下往還，不得蹔峙焉。仙聖毒之，訴之於帝。帝恐流於西極，失羣聖之居，乃命禺彊　使巨鼇十五，舉首而戴之。」

《莊子•大宗師》：「禺強得之，立乎北極。」又曰「北海之神，名曰禺強，靈龜為之使。」是說夏民族的遠祖禺強即禺京，是靈龜的化身。禺京即鯀。成玄英疏：「禺強，水神名也，亦曰禺京。人面鳥身，乘龍而行，與顓頊並軒轅之胤也。」

《搜神記》大荒590年，禺強奉燭龍之命，趕到方山禺淵，欲搶奪三生石。恰逢拓拔野和夸父比賽逐日，而鬼帝為了固守本真，也去搶奪三生石，多路人馬狹路相逢。禺強以海神天鼓掀起滔天巨浪，雨師妾也以蒼龍角指揮北海凶獸，阻擊拓拔野、姑射仙子、夸父和鬼帝等人，趁機搶先一步登山方山。鬼帝、拓拔野等人隨後緊追。方山之上，禺強面對實力稍遜於自己的金光神蓐收，仍然使出卑鄙陰招，突施偷襲，迫得蓐收險象環生。蓐收的金光大鉞在日月星辰的光照下，可以發揮出不同的威力，可禺強挑選日食之時來搶奪三生石，令蓐收的金光大鉞威力大打折扣，其行為之卑鄙，實在令人不齒。姑射仙子上前相助，合她與蓐收二人之力對抗禺強和眾多凶獸，仍然落在下風。拓拔野進入禺強的海神戰車，欲救出雨師妾，非但未能成功，反被歐絲之野和眾魅人暗算，帶傷退出戰車。此時禺強凶威更熾，竟解開了龍鯨牙骨鞭的封印，放出了裂海玄龍鯨。拓拔野當即吹奏金石裂浪曲，欲放出珊瑚獨角獸，與之殊死對抗。金光神蓐收狂怒之下，化為獸身，怒吼著衝天飛起，掄舞金光鉞，朝著裂海玄龍鯨猛劈而去。禺強御使龍鯨，發出全力一擊。是時，日食開始消退，蓐收借著一線日光，使出了「金星流光破」，同時，拓拔野的珊瑚獨角獸和姑射仙子的白光氣帶也一起出手。四人對拼這一招，結果蓐收破了禺強的龍鯨封印，但自己也身受重傷，昏迷不醒。拓拔野、姑射仙子和北海真神也各受內傷，四下飛散。

鬼帝突然帶領兩名手下，駕馭蝠龍飛車出現，偷襲眾人，並搶得三生石。拓拔野御使珊瑚獨角獸與之對抗，結果被鬼帝輕鬆擊敗。禺強大怒，化為雙頭人梟，全力猛攻。戰不片刻，就被鬼帝打成重傷。同時禺強認出了鬼帝的真實身份乃是被害的黑帝，心中驚懼自是無以復加。拓拔野衝上前去，奮力進擊。鬼帝念訣催化拓拔野體內屍蠱，不想拓拔野乃百毒不侵之身，辟易千蠱，不為所動。鬼帝措手不及之際，反被拓拔野一劍將三生石震成數塊。鬼帝出掌攻向拓拔野，拓拔野眼見勢危，幸而姑射仙子趕到，將他救下鬼帝帶領兩名屬下，欲逃離方山，恰逢夸父趕到，受拓拔野所激，與鬼帝激戰，鬥了個難分伯仲。姑射仙子與拓拔野對戰鬼帝的兩名屬下，也打得難解難分。鬼帝見戰不下夸父，使出陰招偷襲，卻不想夸父的奔跑速度冠絕天下，竟然有驚無險地避了開去。三生石碎成五塊，姑射仙子用氣帶捲住一塊，禺強用牙骨鞭也捲住一塊，其餘三塊被鬼帝抓回。鬼帝使出障眼法，帶領兩名屬下，瞬間消失。禺強也不願停留，立刻逃之夭夭。

Sunday, 4 November 2018

《道教修行文化。存思。水火。精炁神》

於【道教文化】中，【存思】，【水火】及【精氣神】是絕對不可少的，不論是在【科儀】中，【法術】中，【經典】中或者歷代各別【文獻】中，看到【存思】，【水火】及【精炁神】相關文字，文章，等等，都是廣泛的。

在《太上南斗玅經》中，更是有提到：

生生之生。全繫水火。水火比於道之真體。故不可暫離。

而在以上這段說文，又連繫《太上南斗玅經》後面一段：

夫萬行之本。一身之根。在乎道炁。保固形命。

由此可見，【道教文化】中的人體及人命，是離不開【水火】，而【水火】能很好的發揮，就能提升一人的【精炁神】而達到長命百歲。

那要如何能很好的提升一人的【精炁神】？

除了平時的【陰陽】要「平衡」之外，就是經由【存思】來將個人的【精炁神】提升，以便身中的【炁】能很好的運行，身體內的【三萬六千神】能很好的「上班」而促使個人的【精】能受天地日月是「眷顧」，這樣，人就能長命百歲。

除了平時的【存思】來調正自己的【精炁神】，「行科者」更得把【存思】及【存定】學習好，因為「行科者」得利用自己的【存思】及【存定】，協助「無形」的「朋友們」脫離「困境」，以便「得道昇天」。

很多人會因為貪方便或者沒學到竅門，將【存思】及【存定】改為「想象」，這是不被鼓勵的。

「想象」，只能藉由自己的微薄能力，釋放出「小神力」，而一人如果能很好的運用【存思】及【存定】，那就能「游弋太虛」，以便藉著【大道】之力，來施展「威神力」，方可度化一切。

這也就如《太上清靜經》中所提到的：形神俱妙，與道合真了。

在此簡單分享，供大家明瞭。

PS：以下是《靈寶大法》中的一段，很有意思，講述一人如何【與道合真】，以便行度化：

【存定】，師化身充天塞地泥丸，存三天境額上，九天三十二天境，各有臺殿。

左眼日宮，右眼月宮，七竅皆星斗，頸後為鬱羅蕭臺，口為天河，項為十二重樓，心為朱陵火府，脊骨為天階，左腎水池出玉水，右腎為火池出玉火，尾閭為陰關，一身變化與天地同。

身囿于天地之內，天地囿于一身之中，不知自己形相，只心中丹元君，承元炁上昇泥丸，化為元始天尊，端坐洞房，施化上道。

左右官君、玉童玉女侍衛，各處皆有官君。元始放大光明，下燭陰關豁開，無限鬼魂盡入包荒之內。

師運天河之水，灌下東井，注下左腎水池之中，右目月光直注水池，水光明皎。

次運丹天之火，注下右腎火沼之內，左目日光直注火沼。

火光炎炎。水火交光，瑩潔明白，指揮主水大將軍、水池官史，引魂入水池。

所謂水者，乃真一之精，陰靈入水滌蕩塵垢，童顏玉光。次焚水鍊諸符，再命主火大將軍、火沼官史，引魂入火沼冶鍊。所謂火者，乃真陽之炁，陰魂一入火沼，魂如火棗融化，陰尸反胎易質。

次焚火鍊諸符，誦隱語，取四方炁生成。又焚五帝全形符，使五臟六腑一時生神。再存童女各持生天諍衣，授與亡魂，想其魂各著衣服，容貌光彩。官史引魂自脊骨天階而上，登朱陵火府。

師焚度橋符，存諸魂度橋而去，再為陽光所鍊，骨相不凡。火沼中有無限火龍，各乘載嬰兒上昇，鬱羅蕭臺，隨品受生。師咽液，納所出水火真炁，各還本官，畢下座焚化。

Saturday, 3 November 2018

《戊戌狗年。十月初一送寒衣》

「農曆十月初一日」，【道教文化】及【民間習俗】稱之為「寒衣節」或「送寒衣」。

「古時」的這一天，【道眾】會為自己【堂上歷代祖先】，化上「紙衣」，以便讓【祖先】們「過冬」。

除此之外，也會為「無主孤魂」化衣及紙錢，希望出點薄力，不要「孤魂眾」在【冬天】「受寒」。

因此，【寒衣節】也就被納入「中華三懷思節」之一，與【清明節】及【中元節】同等。

相傳，【寒衣節】始源於「孟姜女千里尋夫」，因而也代表了淒美的真愛與貞潔。

在此簡單分享，供大家明瞭。

Offering of Winter Clothing to the Wanderings 2018

In Taoist Culture, there are 3 Major Days for the Taoists to show their Filial Piety, Gratitude and Thanksgiving to the Ancestors/Pass-on Members and also, to perform a Minor Concern to the Wanderings or Un-attended Souls. These 3 Major Days in Taoist Culture is known as The Three Gratitude Days for the Souls or San Da Ming Jie in Chinese (三大冥節).

So which are the 3 Days?

There are,

1 – Qing Ming Period aka The Tomb-sweeping Festival (清明節)

2 – The Seventh Month Celebration aka Zhong Yuan Festival (中元節)

3 – The Offering of Winter-clothing Day aka Han Yi Day (寒衣節)

For Qing Ming Period, usually it will falls in the Lunar 2 Month till Lunar 3 Month, whereas the Seventh Month Celebration will starts on the 1st Day till the Last Day of Lunar 7 Month.

And so, when is the Date for Winter-clothing Offering?

It actually falls on the 1st Day of Lunar 10 Month and this is why, in the Ancient Chinese Records, it is also known as Shi Yue Shuo Jie (十月朔節), meaning the Starting of the Lunar 10 Month or the starting of the Winter Season.

To know more on the Origin of the Offering of Winter Clothing Day, you all may wish to proceed to this Link (寒衣節的由來):

http://javewutaoismplace.blogspot.sg/2009/11/offering-of-winter-clothing-for-pass-on.html

For Year 2013, it falls on 03 Nov, a Sunday.

So how was this Offering of Winter Clothing being carried-out in the Ancient China?

According to the Ancient Records, the Offering of Winter Clothing are being categorised into 2 types,

1 – Home-based Offering (家中祭奠)

2 – Official/Governmental Offering (公眾祭奠)

For Home-based Offering, Descendants/Family Members must prepared the necessary Offerings (as below) for the Honouring of the Pass-on Members at Home or at the Graves,

1 – Incenses & Candles (香燭)

2 – Paper Offerings (including the Paper-bag of Winter-clothing 紙料/寒衣包袱)

3 – Scriptures (or engaged Taoist Masters for the Chanting 經懺)

4 – Seven Cooked Dishes (七道熟食)

5 – One bowl of Soup (湯料一碗)

6 – The Three Sacrificed Meat Offerings (Pig, Fish, Chicken/Duck 三牲)

7 – Cooked Rice (米飯)

8 – Wine/Chinese Tea (茶酒)

9 – Four sets of Bowls/Spoons/Chop-sticks (四副碗筷)

Once after All the Offerings are being prepared and placed in order on the Altar, the whole Family has to make 3 Kowtows to the Ancestors and after 3 rounds of Offering of Wine & Tea, the Burning-off of the Paper-offerings and Winter-clothing will be done. On the Paper-bag of Winter-clothing, the Names of Three Generations Ancestors will be indicated – meaning, Father, Grandfather & Great-grandfather (寒衣包袱之上書有祖上三代名諱).

After the Honouring of Ancestors, the Family Members will then gathered a bowl of Rice and some dishes from the Ancestor Honouring and then throw the bowl of Rice and the dishes onto the Main Road or at some Grass-areas nearby the House, this is to Offer the Food to the nearby Wanderings. For some Families, they will also burn some Paper-offerings at the Road-side, hoping that, after the Wanderings got the Offerings, they will “Blessed” on the People staying in the area. In Taoism, this is known as Ji Gu (濟孤).

For Official/Governmental Offering, this is usually being carried-out by the Area Officers or Magistrate Office (地方官/知縣/等) – The Offering reaches Peak in Ming Dynasty.

In the Morning of the 1st Day of Lunar 10 Month (農曆十月初一日早晨), the Officer will arrived at the Temple dedicated to Lord Cheng Huang aka City Deity (城隍尊神) and made a report on the Objective of the Day’s Event and then, the Constables (衙差) will shift the statue of Lord Cheng Huang onto a prepared Sedan-chair and on the Sedan Chair (大紅轎), there are 1 or 2 plaque(s) with the words written on it – Feng Zhi Si Gu (匾書有 - 奉旨祀孤), meaning this Offerings to the Wanderings is being Authorised and Granted by the Emperor. In Ming Dynasty (明朝), The Lunar 10 Month Procession of Lord Cheng Huang is also known as Fang Gui Shou Ji Ri (放鬼受濟日), meaning Releasing of Souls for Salvation.

Once the statue of Lord Cheng Huang is being invited on the Sedan-chair and secured firmly, the Officer will lead the way and starts the Procession of going round the whole Village/Town/City (遊境濟孤).

During the Procession, the Officer will stop at certain areas/corners and ordered the Constables to burn some Paper-offerings, this is to show the “Concern” for those un-attended Souls or Suffering Wanderings in the Area. By doing so, the Officer hopes that the Wanderings will not disturb the Mortals living in the Area.

After the whole Procession was done, the Officer will lead the Sedan-chair back to the Temple and ushered Lord Cheng Huang back onto the Altar and on the very night, simple Dinner will be held at the Area/Village/City for the People staying around, this is to celebrate that Harvesting had completed and a Year is about to end.

In Summary

Due to lost of Interest in Chinese Culture, lost of Recognition in Root-Culture and the Down-fall of Taoist Culture, many such Traditional Practices are gone or being forgotten by a lot of the Taoists/Chinese.

Shall Oneself still continue such a Culture?

Is Oneself doing it for Fun?

Is this Culture important to Oneself/Us?

I think this is something that worth many of us to sit down and ponder over it.

Last of All, hope to see more Taoists/Chinese get involved in this Culture before it is gone.

Theme Song for Han Yi Festival (寒衣節主題曲﹕孟姜女):

http://www.youtube.com/watch?v=BKuy_0zkBaw&feature=colike

http://youtu.be/SF3a0vfUR5w

《道教正一道宗。雷門天君。輔佐天師演法。之二》

雷將陪駕，
隨天師臨凡間，
受眾生朝敬。

雨水洗塵，
待真君降雲霄，
佑弟子法興。

注：【正一道宗】中的【三十六天君】，於不同「時代」，出現不同「組合」。

【正一道宗】最早只有【雷門十二將】，之後加至【十六天君】，於【四代天師】時有了【二十天君】，再來增至【正一廿四將】。

到了【宋朝】的【三十代天師】後，便有了【雷部三十六天君】，至此，每個「朝代」就依照【宋代】的【三十六天君】為「藍本」，出現了不同的【天罡三十六將】。

【雷部三十六天君】
先天主將都糾王天君
斗口護法都帥馬天君
斗口監察都督趙天君
雷府都統忠義岳天君
雷府都督昭武溫天君　
雷霆都督判府辛天君
斗罡護法主雷鄧天君　
雷霆執法虎德陶天君
雷霆執法龍驤張天君　
雷府護法洞神劉天君
雷府護法混元龐天君　
九天護法雷門畢天君
九天護法雷門苟天君　
雷府副護糾察王天君　
雷城總轄月孛朱天君　
雷府護法火德謝天君
九天護法監生高天君　
雷府護法轟烈甯天君
雷府護法玉府劉天君　
雷府護法神霄石天君
雷府護法佐領任天君　
雷府護法虎邱高天君
雷府護法虎邱王天君　
雷府護法太歲殷天君　
雷府護法仁聖康天君　
雷府護法風輪周天君　
雷府護法忠靖張天君　
雷府護法先鋒李天君　
雷府護法地衹楊天君　
雷府護法酆都孟天君　
雷府護法猛烈鐵天君　
雷兵統領英毅彭天君　
雷府護法考校党天君　
雷兵統領驍勇許天君　
雷兵統領韜略韓天君　
雷兵統領威鎮典天君

【正一三十六天君】
豁落靈官王元帥　
雷門火犀朱元帥　
地祇太保康元帥
精忠義勇岳元帥　
雷門滅魔鄒元帥　
雷霆火部苟元帥
六甲六丁金元帥　
金輪如意趙元帥　
五雷判官辛元帥
五雷天醫張元帥　
神雷主首石元帥　
九天降魔關元帥
滄海湧朝伍元帥　
斗口魁神馬元帥　
天蓬提督尹元帥
正一玄壇趙元帥　
南極烏暘吳元帥　
酆都拷鬼孟元帥
雷府驅魔龐元帥　
流金火鈴宋元帥　
三五梅仙張元帥
正一籙官陳元帥　
神威驅邪周元帥　
水府斬怪楊元帥
斗府樞靈劉元帥　
翊靈昭武溫元帥　
金關監生高元帥
飛捷報應張元帥　
都雷太歲殷元帥　
沖霄主雷鄧元帥
東獄拷鬼甯元帥　
上清樞雷程元帥　
五雷執法畢元帥
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