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  • 學位論文

風水羅盤操作模式研究∼以明代徐試可《羅經頂門針》為例

A Study on the Manipulation Patterns of the Geomantic Compass with a Special Focus on Xu Shike’s Luojing dingmenzhen

指導教授 : 邱博舜

摘要


《羅經頂門針》是風水師徐試可撰寫的風水羅盤操作手冊,代表明代末期流傳於福建及其鄰近諸省的堪輿理氣法則。分析風水羅盤的原理與操作法,是理解傳統環境認知體系的徑路。本研究所探討的課題如下:(一)徐試可的著作影響及執業特色;(二)《羅經頂門針》的論述架構和盤層原理;(三)風水羅盤的操作模式和圖局分析;(四)理想方位關係的建構與詮釋。   徐試可兼具儒生與術士雙重身分,他在萬曆年間重編《地理天機會元》,已對歷代風水典籍作出協正去雜的功夫。成書於1623年的《羅經頂門針》,既為徐試可多年堪輿實務的操作心得,也是作者針對彼時流行的理氣文獻之歸納整理。理論來源多出自《發微論》、《青囊經》、《催官篇》和《玉尺經》,其中又以「透地龍法」和二十四山各家「五行系統」的描述最為詳盡。作者針對特定盤層制定的吉凶定式與圖局,有助於後人理解術數體系中的羅經方位評估程序,也是《羅經頂門針》最大的貢獻。   八卦的次序、陰陽的調和對立、五行的生剋和分金氣數的消長,是辨別方位吉凶的四大原理。後天八卦帶有生生不息的循環性,八卦配八方,方位也被賦予長幼尊卑的概念,與洛書九宮、納甲法及五行屬性相互參照,即形成一套象徵吉凶悔吝的易學方位系統。羅經盤上的陰陽道理也是根據八卦卦爻的變化而來,將二十四山區分為一半淨陰、一半淨陽,六十分金也因陰陽的規範,衍生孤虛旺相不等的意義。五行用來判別方位間的生剋制化關係,徐試可主要運用的有正五行、納甲五行、三合五行、玄空五行和化氣五行,木、火、土、金、水在不同系統間變質轉化,推排出各種因地制宜的生旺宮位。羅盤的圈格分金則以十二地支為骨幹,往外細分出二十四山、六十龍、七十二龍、百二十分金、二百四十分數等宮位。分金代表「氣」的輪排次序,看似抽象的數值比例,影響風水禍福甚鉅。   筆者將《羅經頂門針》的風水操作模式歸納為5種格龍之法、4種坐向方法、2種立穴途徑、3種消砂納水法則。主要以正針二十四山和五行圖局格求龍、砂、穴、水的生旺死剋,以透地穿山分金較量氣(坐)線的清濁度,再以八卦、天星、縫針、周天度吉凶定局等層作為權宜參考盤。容許風水修正的寬容值,同時也強調龍、穴、砂、水四科在方位選取之外,也需參酌巒頭的裁減收放手段。   風水羅盤的操作也反映出催官、中舉的欲望,無論是風水舊圖彰顯的福運,或者各式圖局的終極目的,都是為了將自身安置在興旺榮貴的氣場中。風水師將案主的家族願景與個人成就托付於天地之間。山與水的關係,經由陰陽五行生剋關係重新編碼之後,成為有意義的空間方位。強調葬乘生氣的風水術,不只是為逝者準備最後的居所,也是為整個家族的未來命運,預卜可能昌榮的機會。

關鍵字

風水 羅盤 方位 操作模式

並列摘要


Luojing Dingmenzhen is an operation manual of the geomantic compass, written by Xu Shike who was a master of Feng-Shui in Ming Dynasty. To analyze the principles and the modes of operations of the geomantic compass could let us conceive the knowledge system in a traditional environment. Topics of this research are as followed: the influence of Luojing Dingmenzhen and Xu’s work characteristics, the elaboration constructions and principles, the operation mods of the compass, the construction and annotation of ideal posited relations. Xu Shike was a Confucian scholar and a master as well. He reedited Dili Tianji Kuaiyuan during the Wanli period, got rid of the bad and retained the good from books of Feng-Shui. Luojing Dingmenzhen(1623) is the method that Xu had learned for many years in geomancy practices. It was one of the most representative geomantic literature reorganizations at that time. Xu’s theory, originally stemmed from Fawei Lun, Ching Nang Jing, Tsui Guan Pian, Yuchin Jing, provides the most exhaustive explanations to Sexagenary-characters and the five elements system of Twenty-four Divisions. The models and diagrams, used for judging the good and bad fortune in Luojing Dingmenzhen, could help modern people understand the traditional environment in depth. There are four big principles of Luojing Dingmenzhen: the eight trigrams(Pa-kua), Yin and Yang, the five elements and Fen-chin division. The Later Heaven Sequence of the eight trigrams illustrates the quality of Chi at eight main compass directions. Each trigram is associated with one or other members of the family. With the Lo-shu, Na-jia and models of the five elements, it forms the azimuthal direction of I Cing. Pa kua also indicates the circular waxing and waning of Yin and Yang in the compass. In twenty-four azimuthal direction poits, half are Yin and half are Yang. In the ten heavenly stems, stems 1 and 9 intend orphans, stems 2 and 10 intend emptiness, stems 3 and 7 intend prosperity, stems 4 and 8 intend assistance, stems 5 and 6 intend tortoise-shell. The five elements (Wu-hsing) is used to ascertain the relationship of growth and death in a grave. Xu adopted various kind of Wu-hsing systems, included Zheng Wu-hsing, Na-jia Wu-hsing, San-he Wu-hsing, Xuan-kong Wu-hsing and Hua -chi Wu-hsing. The compass has a number of different Rings divided based on different classification outlines, with division by twelve, twenty-four, sixty, seventy-two, 120, 240 and so on. Fen-chin represents a sequence of Chi in the waxing and waning circle. The admixture of Stems and Branches produces the set of symbols bearring directly on men and the grave. The modes of Feng-Shui operations recorded in Luojing Dingmenzhen induce 5 kinds of ways to measure the dragon vein, 4 kinds of ways to establish the position, 2 kinds of ways to find the lair, and 3 kinds of ways to judge the direction of rivers and hills. He used the correct needle and Wu-hsing sequences to measure dragon veins, hills, lairs and the rivers around the graves. He used the through-earth Ring, the penetrated-mountain Ring and 120 Fen-chin to choose the better position of Chi. Since every numerical division is utilized, the master can judge a particular geomantic situation based on any of the above principles. The purpose of Feng-Shui is to urge people being selected and being an official. Xu believed that the models of the compass could arrange good and rich position for a family. Feng-shui is not only a method to prepare the grave for the death, but a forecast about the good future of a family.

參考文獻


2000 《中國方術考》。北京:東方出版社。
  2005 《信仰、儀式與鄉土社會:風水的歷史人類學探索》。北京:中國社會科學出版社。
Amos Rapoport
Jeffrey Raff
Stephen Skinner

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