鄭思肖（1241-1318）的《太極祭鍊內法》是一部頗受學界關注的祭鍊文 本，因為它凸顯了個人的內丹修煉對於道教公共儀式的滲透。但是，鄭思肖 本人卻並非是一位受過經籙的道士，他甚至認為祭鍊內法的功效要遠遠大於 黃籙大齋。本論文以鄭思肖《太極祭鍊內法》為主要研究對象，首先，分析 其文本源流及儀式特徵，例如他對內鍊、靜坐、心、誠等概念的重視，這或 許也可看作是理學思想對道教儀式的影響。《太極祭鍊內法》體現了儒士不僅 從事道教修煉以療疾養生，更可度亡。其部分觀點又為之後的道教齋儀文獻 吸收，如明代的《靈寶文檢大成》、《上清靈寶濟度大成金書》，以及清代的《太 極祭鍊科》。另外，本文通過參照金允中《上清靈寶大法》卷13〈祭鍊幽魂品〉、 《道法會元》卷210〈丹陽祭鍊內旨〉等多部祭鍊文獻，認為與《太極祭鍊內 法》不同，金允中的靈寶祭鍊與〈丹陽祭鍊內旨〉共同體現了作為道教儀式 特徵之一的官僚主義程序的穩定性，並對〈丹陽祭鍊內旨〉與《太極祭鍊內 法》的關係作了進一步的分析。

The Taiji jilian neifa (太極祭鍊內法 Inner Method of the Great Ultimate for Oblatory Refinement), written by Zheng Sixiao 鄭思肖(1241-1318), has attracted wide scholarly attention as a ritual text that reflects the penetration of inner alchemy practice into public salvation rituals. This paper analyzes the origins of Zheng’s text, drawing out some key concepts that are features of his method, such as inner sublimation, sitting quietly, mind, and sincerity, to show the possible influence of Neo-Confucianism on Daoist rituals. Zheng’s ideas have found their way into the ritual compendia of the Ming-Qing dynasties, such as Lingbao wenjian dacheng 靈寶文檢大成, Shangqing lingbao jidu dacheng jinshu 上清靈寶濟度大成金書, and Taiji jilian ke 太極祭鍊科. In addition, through detailed analysis of the ritual manuals that flourished in the Song-Yuan dynasties, this paper demonstrates the sharp differences between the ritual texts compiled by a non-Daoist, Zheng Sixiao, and those by Daoists such as Jin Yunzhong 金允中and Wang Xuanzhen 王玄真.

鄭思肖;太極祭鍊內法;祭鍊法;道教儀式;度亡

Zheng Sixiao 鄭思肖; Taiji jilian neifa 太極祭鍊內法; method of sacrificing and sublimating; Daoist ritual; salvation ritual