- 學位論文
臺灣閩南傳統喪禮之探究 —以儀式及其意涵為中心
The Exploration of South Fukien Traditional Funerals in Taiwan - Centered on the Rites and Their Connotations
摘要
摘 要 「方生方死」自然之道循環於天地間，除造就了生命的源源不絕，也構成了代代的替換。換言之，生命禮儀的意義，是用來迎生與送死；在送死的儀式上，從傳統走到現今，隨著時代與社會結構的不同，總直接或間接地促使著，喪葬禮儀在操作流程，以及對儀式的解釋角度上，產生今昔不盡相同的些微變化。 本論文分別就喪葬儀式、儒道佛通俗思想及喪時的禁忌，三大面向來探究。以時間縱軸，自臺灣1683年納入清版圖到戰後，為各時代的概分。在儀式方面：隨著時代的更迭，民眾的觀念也隨之改變，從傳統慣於採用「土葬」的喪儀流程，逐漸過渡至今改採用「火葬」的模式。從這兩種葬式的主、次替換中，連帶影響了傳統喪儀與今日喪儀，在內容、做法及操作程序等項目，呈現出今昔些微的不同。總的來說，現今的喪儀，是火葬儀式與土葬儀式，相互混合而成的，就連塔位的「陰宅風水觀」，亦也是土葬造墳的風水觀所衍生而來。 在宗教方面：儒教，將生死倫理一體觀之「孝道」精神，始終與喪儀中各種儀式意涵緊扣著。然而也正因在「事死如事生」的思想作用下，產生了一些過與不及的奇異怪象，如「孝飯」、「厚薄葬之爭論」等現象的產生；佛道兩教，所建構的前生與今世之因果循環論，除力勸人們能一心向道，積善去惡，求得死後免墮地獄之苦外，在喪儀中如「作七」、「拔度科儀」以及「燒庫錢」等儀式，其意涵皆是在宗教教義教育下，所產生的思想與行為。 在禁忌方面：從氣絕乃至於到出葬，皆有與之相對應的禁忌，甚至連居喪期間，也亦如是。對於眾多繁雜的禁忌，亦可將之視為，是另類的提醒，督促著生人，需秉持謹慎的態度，將喪禮辦理的妥貼完備，期能達到生死兩無憾，並且進而讓「孝道」的精神，得以深植人心。此外，從另一角度，重新審視禁忌的意義，從中可進一步的發現到，禁忌也存有隱性功能，除具有維護禮儀，使之得以傳承與實踐；事實上，同時也具有規範人的思維作用。
並列摘要
Abstract Circulating between sky and earth, the way of nature "now life and now death" not only creates endless life but also constitutes replacement of generations. In other words, life rites mean to welcome life and send off death. The rites of death send-off, from the traditional to the present, with different times and social structures, always directly or indirectly prompt that funeral rites make a few differences between the present and the past in the operation process and the point of view of explanation for the rites. The thesis respectively explores three dimensions: funeral rites,Confucian, Taoist, and Buddhistic popular thoughts, and taboos in funeral time, and uses vertical axis of time, from the inclusion of Taiwan into Ching Dynasty’s territory in 1683 to postwar, as the basic division of the ages. In the aspect of rites:people's ideas vary with the change of times, and the funeral rites have a gradual transition from an "interment" funeral process that people traditionally get used to adopt to a "cremation" mode today. The primary and secondary replacement of the two burial types also affects the traditional and current funeral rites, whose contents, practices, operating procedures and other items present a few differences between the present and the past. Overall, the current funeral rite is a mixture of cremation and interment rites, and even the "geomantic omen view of the residence of the dead" of the pagoda position is also derived from geomantic omen view of burial grave creation. In the aspect of religion: Confucianism closely fastens the unity of ethics of life and death "filial piety" spirit and various rite connotations in funerals all the time. However, just under the idea "they served the dead as they would have served them alive," it produces some excessive and deficient strange phenomena such as "serving the dead a meal with filial piety," "a debate on luxurious and meagre burial," and so on. The causal circle of previous and present life established by both Buddhism and Taoism not only urges people to gaze toward Tao, be charitable and remove evil, in order to avoid the pain of falling into hell after death, but is extended into funeral rites such as "releasing the soul of the dead within forty-nine days after death," "a ritual of releasing souls from purgatory," "burning coffer money" and so on whose meanings are all the thinking and behavior produced under religious doctrine education. In the aspect of taboos: from stopping breathing to a funeral, there are taboos corresponding to them, and it is the same even in the mourning period. We can also regard the mumerous and complex taboos as alternative reminders that urge the living to uphold a cautious attitude to conduct a funeral satisfactorily and perfectly, in order to achieve that both of the living and the dead have no regrets and further make the "filial piety" spirit be rooted in people's minds. Besides, reexamine the meanings of taboos from a different point of view, we can further discover that there are latent functions in taboos, in addition to maintaining etiquette and allowing it to be inherited and practiced, they, in fact, play a role of regulating people's thinking.