|
´°·×¶§¦v·¤ô¤åÄmªì±´*
ªô³ÕµÏ**¡B½²©ú§Ó***ƒxƒxƒx
ºKn
¥»¬ã¨s¤DÂǥѴ°·×¤åÄm¤¤»P·¤ô¬ÛÃöªº¤â½Zªº¸ÑŪ¡A¸Õ¹Ï«Ø¥ß¤¤°ê¤¤¥j®É´Á·¤ôÀô¹Ò»{ª¾ªºª¾ÃѮج[¡C¦@p»`ù¤F¤@¤Q¤»½g¹O¤T¸U¦r»P·¤ô¬ÛÃöªº¤åÄm¡A¦ý¨Ã¥¼¦¬¤J«UºÙ³±¦vªº¹Ó¸®³¡¤À¡C
¦b³o¤@¤Q¤»½g´°·×·¤ô¤åÄm¤¤¡A¥iµo²{²±¦æ©óªFº~ÃQ®Êªº¡u¤©m¦vªk¡v¡A¥H¤Î¦b©ú²M¤G¥N¤j¦æ¨ä¹Dªº¡u¤K¦vªk¡v¤§Âú§Î¡C°£¤F³o¤GÓ·¤ôÀô¹Òªºª¾ÃÑÅé¨t¦P®É§e²{¤§¥~¡A¥ç¤w¥i¨£¹D±Ð¬ÛÃö²Å©G»ö¦¡»P·¤ô³Nªºµ²¦X¡C¥Ø«eµLªk±Àª¾¦U½g¤åÄm½T¤Á§Û¿ý¦~¥N¡A¦ý´N¾ãÅé¦Ó¨¥¡A¨ä®É¬ù¦b±ß𧺪쪺¦è¤¸¤E¥@¬ö¤¤¸¦Ü¤Q¤@¥@¬öªì¥ª¥k¡C¥Ñ¦¹¥i¨£¡A´°·×·¤ô¤åÄmªº§Û¿ý¦~¥N·¥¥i¯à¬O¦¹¤GÃþ·¤ôÀô¹Òª¾ÃÑÅé¨t¨Ã³¯¥æ´À¤§®É¡C
´°·×·¤ô¤åÄm¤¤¤§¤©m¦vªk¦U½g¤j©è§Û¿ý¦Û¦P¤@¨Ó·½¡A¤¬¬Û¸É¥þ¡C³¡¥÷¤å¦r¥ç¥i¨£©ó§º¥N¤§¡m«®Õ¥¿¦a²z·s®Ñ¡n¡A¥H¤Î¦~¥N©|¥¼Âç²Mªº¡m¶À«Ò¦v¸g¡n¡C§Î¦¡¤W¦³¤å¦³¹Ï¡C¦b¤å¤è±¡A¤º®e¥]¬A¤F¤©m¦Uµ©mªº©w¸q¡B¦a§Î¦N¤¿¡B¥|¤è§@ªÙ¥ý«á»P²¾±p¤§ªk¡A¥H¤Î¬ÛÃö׳yÂø§Ò¡C¦b¹Ï¤è±¡A¦Uµ©m¦v¦U¦³¨âÃþ¹Ï¦¡¡G¤@¬°¥H¦v¦a¬°¥Dn¹ï¶Hªº¡u¦v¦a¹Ï¡v¡A¥H¤Ü¥|¤è¦ì°tÄݤQ¤G¯«¥H©w¨ä¦N¤¿¡F¥t¤@¥H¦v°|¥»¨¬°¥Dªº¡u¦v¹Ï¡v¡A¬O¥H¤Ü¥|¤è¦ì°tÄÝ¥H«Ø°£¤Q¤G¯«¤Î¤Q¤G¤ë±N¥H©w¦N¤¿¡C¤å¥½¨Ã¥H¡u³±¶§¤©m¦v¹Ï¦P¬Ý¥Î¤§¡v¤@¹Ïµ²¦X¡u¦v¦a¹Ï¡v»P¡u¦v¹Ï¡v¡A¨Ã¥[¤W¥|ªù»P¤K¤f¤§®a¡A¦¹¹Ï·í¬°¡m¶À«Ò¦v¸g¡n³±¶§¦v¹Ï¤§©Ò¥»¡C³o¨Ç¹Ï¦¡©Ò¿à¥H§e²{¤§¤è§Î¹Ï¶H¡A¥i¸g±`¨£©ó𧺤G¥Nªº¤Ñ¤å¾ä®Ñ»P¥e¤R³N¼Æ¡A¨äµ²ºcÃþ¦P©ó¥j¥N¦¡½L¡AÁö¬°¥|¤è§Î¶H¡A¦ý¥i¯à·tĵۤ¦æ¡B¤E®c»P¤Q¤G«×ªº¤º²[¡A°£¤è«K¾Þ§@®É¾ã¦XªÅ¶¡¨t²Î»P®É¶¡¨t²Î¥~¡A¨ä¤¤©|¦s¦bµÛ¡u¤¤¡vªº·§©À¡C
Á`¨¥¤§¡A´°·×·¤ô¤åÄm¤j©è¥iµø¬°¥Nªí±ßð¸g¤¥N¥H¨´§ºªì¤§·¤ôÀô¹Òª¾ÃÑ¡C¨ä«n©Ê¦b©ó¬J©Ó±µ¤FªFº~¥H°ªº¤©m¾Ü¦a¤§³N¡A¥ç§e²{²±¦æ©ó©ú²M¤G¥N¤K¦v¤§ªkªºÂú§Î¡A¦b·¤ô¤åÄm¥v¤W¥e¦³©Ó¥ý±Ò«á¡BÂç²M¤¤°ê¤¤¥j®É´Á·¤ôÀô¹Òª¾ÃѪº«n¦ì¸m¡C
ÃöÁäµü¡G´°·×¡B·¤ô¡B¤©m¡B¤K¦v¡B¦v¹Ï
A Preliminary Survey on the Dunhuang Manuscripts of Fengshui.
Chiou, Bor¡VShuenn** Tsai, Ming¡VChih**
Abstract
This
survey was attempted to establish the fengshui knowledge system
in the Chinese Middle Ages by investigating the Dunhuang Manuscripts
of fengshui. Sixteen manuscripts of 30,000 words in total length
were collected, excluding those concerning burial.
From the contents of
these sixteen, it could be found the presence of the wuxing zhai
fa (¤©m¦vªkthe Dwelling Method of the Five Surnames), prevailing during
the Eastern Han and the Wei Dynasties, and the bazhai fa (¤K¦vªkthe
Method of the Eight Dwellings) in embryo, which was to prevail in
the Ming and the Qing Dynasties; as well as the combination of fengshui
with the Daoist magic and rituals. These sixteen could only be roughly
dated to the period between the ninth and the mid-eleventh centuries,
thus presumed the time denoting the transition from the wuxing zhai
fa to the bazhai fa.
Those manuscripts
concerning the wuxing zhai fa were probably derived from one source,
and were complementary to one another. Part of their contents could
be seen in the Congjiaozheng dili xinshu («®Õ¥¿¦a²z·s®Ñ the Revised New
Book on Fengshui) of the Song Dynasty, and the Huangdi zhaijing
(¶À«Ò¦v¸g the Yellow Emperor¡¦s Dwelling Classics) of pending date. The
written contents of the wuxing zhai fa, as shown in these manuscripts,
include the phonetic definition of the Five Surnames, the good/bad
luck judgment of land form, the directional priority of building
dwelling units and the method to move between them, as well as relative
building taboos; and the illustrated contents of which showed that
for each of the Five Surnames there were two kinds of dwelling charts:
one was the zhaidi tu (¦v¦a¹Ïthe Chart of the Dwelling Plot), whose
good/ bad luck judgment was based on the allocation of the ershisi
fangwei (¤G¤Q¥|¤è¦ìthe Twenty-four Points) to the shi¡¦er shen (¤Q¤G¯«the
Twelve Spirits) ; the other was the zhai tu (¦v¹Ïthe Chart of the
Dwelling), whose good/ bad luck judgment was based on the allocation
of the ershisi fangwei to the Jianchu shi¡¦er shen («Ø°£¤Q¤G¯«the Twelve
Jianchu Spirits) and the shi¡¦er yuejiang (¤Q¤G¤ë±Nthe Generals of the
Twelve Months). In the end, a third chart appeared, called the yinyang
wuxing zhaitu tongkan yongzhi (³±¶§¤©m¦v¹Ï¦P¬Ý¥Î¤§To Be Consulted for the
Dwelling Charts of Yin and Yang and the Five Surnames), which combined
the zhaidi tu and the zhai tu together with the simen (¥|ªùthe Four
Doors) and the bakou zhijia (¤K¤f¤§®athe family of eight members), and
should be where the yinyang zhaitu (³±¶§¦v¹Ïthe Yin and Yang Dwelling
Charts) in the Hangdi zhaijing were derived. These charts were presented
with a square framework, similar to what could be found in the books
of astronomy, calendar and divination of the Tang and the Song Dynasties.
This square framework should be derived from the shi pan (¦¡½Lthe
Shi board) of the ancient time, and was full of the implication
of the wuxing (¤¦æthe Five Elements), the jiugong (¤E®cthe Nine Palaces)
and the shi¡¦er du (¤Q¤G«×the Twelve Points). This square made it easier
to integrate the manipulation of spatial and temporal systems, and
could also imply the concept of the center.
On the whole, the
Dunhuang manuscripts of fengshui were roughly representative of
the fengshui knowledge of the Late Tang, through the Five Dynasties,
to the Song, which inherited the land selecting manipulation of
the wuxing (¤©mthe Five Surnames) of the Eastern Han onwards, and
heralded the manipulation of the bazhai (¤K¦vthe Eight Dwellings),
in prevalence in the Ming and the Qing, thus had played a transitional
role in fengshui history and was also important in the clarification
of the fengshui knowledge in the Chinese Middle Ages.
Key words: Dunhuang, Fengshui, Wuxing (the Five
Surnames), Bazhai (the Eight Dwellings), Zhai tu (the Chart of the
Dwelling)
--------------------------------------------------------------------------------
* ¦¬½Z¤é´Á¡G2004.08.09¡F³q¹L¤é´Á¡G2004.10.01
**ƒx°ê¥ß»O¥_ÃÀ³N¤j¾Ç«Ø¿v»P¥jÂÝ«O¦s¬ã¨s©Ò°Æ±Ð±Â
*** °ê¥ß¦¨¥\¤j¾Ç«Ø¿v¨t³Õ¤hÔ¿ï¤H
**Associate
Professor, Graduate School of Architecture and Historic Preservation,
Taipei National University of the Arts
***Ph.D.
Candidate, Department of Architecture, National Cheng Kung University
|
|