本文以回復六朝志怪近於著史的傳統撰成徐鉉《稽神錄》為文本，用以考察在佛道兩教盛興後的五代，民間信仰的操作方式與流衍實況，其中眾人看待自我生命的論點及理路，及對神明的想像及態度。在自我生命的理解上，以為人生而命定，惟命定的內容只著墨於祿位及年壽，且只規定預設結果的成就；然犯下重罪仍須付出性命為代價而改變定命的內容；人死後亡魂則入冥界，經審判總結個人一生善惡後回墓穴繼續生活，保有生前意志與和陽界社會關係，建構起上天、人間、冥界簡易式又彼此互通的世界圖貌；佛教輪迴雖被融攝，卻視作處置亡魂的法式之一，並非生命輪轉之機制。而此生命的理解，成為面對神明及環境的思維底蘊。此世界被神明所組成的寵大官僚體系所管理，按天帝的意志而運作及存在，個人當儘力去遵循與思索其意旨。神職迄冥職由神仙、各地精靈、亡魂來出任，另尚有地方上出於人意的崇拜，分別於公私不同的單位駐守：或進入上天官僚的體系，或接受民間香火的祭拜，管理含括人間在內的世界秩序。神明出身不
同，然皆受共通的規範所制約，群眾自亦須遵守不能例外。此看似由上（天意）而下（個人）推展的各種規律，實出於社會所凝聚的一般性道德，深具社會性格和特質。由此而生成的人神互動準則，乃要求按照常理行事，不可尋求命外利益，也不能違反公序良俗，否則便會遭報，微具後來勸善的思維內涵。此看似僅承繼傳統信仰的模式，實得變化：就定命而言只聚焦在祿位及壽命，反映著群眾對一己生命的關切及焦慮，也對神明力量及權限的定義亦予限制，間接承認了愁煩無法避免為人生的真相。就此已知五代群眾以更入世及實務的態度，調整了傳統信仰，重新看待及思索自我及神明的份際，或對佛、道兩教的理論有所涉及，然僅作為輔說而已，並非真正地接受和信從。由此亦略見民間信仰撫慰群眾集體焦慮的作用，及其實用與入世的精神。

This paper used Ji Shen Lu of Xu Xuan to study the theme of folk faith
of the Five Dynasties, in order to understand the way people viewed their
lives and what were their images of and attitude toward gods. In
understanding one’s own life, it is believed that life is predestinated.
However, this destiny is limited to longevity and the official rank with its salary and also conformed to the occurrence of predictable results. Killing any life and offending gods will cost a person his life, thus changes the vicissitudes set up by the heavenly mandate. After one died, the spirit enters the Hades and goes through trials for the summation of lifetime good and bad conducts, then returns to the grave and continues to live, maintaining the will and the social relation with the living world of the previous life. The transmigration in Buddhism also touches this issue, but it is only one of the ways of disposing the spirit of the dead and not the mechanism of the cycle of life. Because of the differences in origin, mission and personality of gods, there are also slight differences in the manner and principles of interaction between men and gods. However, the interaction is restrained by the norm and must be obeyed with no exception. When facing gods, the common sense must be followed and not allowed to seek benefits not arranged in the fate, nor to violate the public order and good morals. Otherwise, the person will receive the retribution, it thus somewhat serves to preach the belief of the exhortation for good deeds. This seems to simply follow the traditional faith, yet it has actually changed. As far as destiny is concerned, limiting to longevity and the official rank with its salary reflects the concern and anxiety of people of that time for their lives. As for the power and authority of gods, they are also limited and thus indirectly admit the fact that life is full of worry and sorrow. Therefore, we know that the people of the Five Dynasties had an attitude of the more social participation and practicality to adjust their traditional faith, with a new aspect in treating and thinking the difference between themselves and gods. From this we can see how
the folk faith functioned in placating the collective anxiety of people and its spirit of practicality and social participation.