| 摘要: | 楊筠松堪輿理論，其主旨在於觀山巒形勢，以覓龍、察砂、觀水、點穴等四個方法依次踏勘後，最終以定位向，楊筠松堪輿理論又稱「巒頭之法」或「江西之法」。本論文宗旨，即探討楊筠松堪輿的主要著作：《撼龍經》、《疑龍經》及《葬法倒杖》等，試圖從這三本堪輿經典中，清楚分析巒頭派理論，以解決堪輿研究的基本問題。
《撼龍經》為尋山龍脈絡形勢，尋得之後即參卓的幹中尋枝，以關局水口為主，尋龍到頭，看面背朝迎之法，論結穴形勢，尋山探龍點穴，最後以《葬法倒杖》操作理論立棺入穴。換言之，《撼龍經》、《疑龍經》、《葬法倒杖》是為陰宅尋脈立穴放棺的一個完整過程的堪輿理論。本論文依據歷史學之「文獻分析法」為主，探討三部原典的義理內涵，並將其義理內涵重點，架構成四個章節，在此四個章節架構下，對於堪輿知識予以重述及解義，而《葬法倒杖》主要理論為陰陽交感沖和之氣，故藉由中國哲學「易經」陰陽理論，「氣論」理論，兩種進路揉合下加以探討。故對《撼龍經》、《疑龍經》、《葬法倒杖》重述、解義及探討的情況下，得出：
《撼龍經》天上星辰下照山成行，龍神二字尋山脈，神是精神，龍是質。在此理論下，創造出地上九星山龍，九星山龍以崑崙山為祖山，一路從中國西北高原往東的方向開枝散葉，山龍分九星，依其氣勢各自出脈或遇關峽、水口等剝換出新脈，每座星體氣勢不同，本質也不同，故呈現的樣貌也不同，有些山形本身氣勢強，或遇關峽、水口等去其強勢之煞氣，剝換出新脈溫和之氣，如廉貞剝換成巨門，而枝幹結其真穴，有些山形本身氣勢無廉貞強，如破軍、祿存，大多與其他星形結合出脈，有些山形因剝換後，氣勢柔弱，無法結其真穴，故需要其他星體來護纏，如左輔、右弼護文曲。由此可知，九星山形能否結出真穴，並非依其本體正形來論斷，而是依其剝換轉換，或與其他星形融和行龍。而讓星形一路出脈行龍的動力，則為山脈之氣，此為山脈之精神，故呼應到前面的理論概念，即：天上星辰下照山成行，龍神二字尋山脈，神是精神，龍是質。
《疑龍經》上篇、中篇、下篇等三篇，主旨雖為辨識如何在行龍的幹枝中尋穴，而提到需具備朝山、朝水、案山、龍虎山峰等條件，但其主要理論依據，是尋一個能聚氣的地方，而上述這些條件，均能將幹枝中的穴氣團團圍住不外洩。因此，行龍轉彎處、回轉處及水口夾處、相交處，是主要能產能聚氣的大格局，例如：上篇，在關峽如何尋龍，兩水夾來行龍皆曲折轉揖等，這些都是行龍回轉聚氣的大格局，再加上朝山、朝水、明堂、案山等環繞，就是一個聚集氣的穴地。中篇，只是上篇的延續，提出更細緻的辨枝尋穴法，如：尋枝幹背面與纏山纏水回抱處法、尋落頭識背面法、辨雙雌雄要看山水轉抱法等，要旨均說明，在錯綜複雜的幹枝中尋脈，認主脈的曲折處是很重要的。下篇，雖提出真穴、虛穴、怪穴等知識，但仍舉例提出兩部分，一是大穴、大垣局，行龍曲折回環之處能結大垣局如京城長安，另一部分是小格局之穴，而小格局之穴要注意氣洩，故提出：乳頭之穴怕風吹，風若入來人絕滅、鉗穴如釵掛壁隈，惟嫌頂上有水來等，立穴方位不對，則就如針灸失真機。立穴定位，就是要保住真穴之氣不外洩，與上篇、中篇知識概念一樣，在行龍的幹枝中尋穴，目的就是尋一個能聚氣的地方，故《疑龍經》理論依據，是在聚氣概念底下建構的知識系統。
《葬法倒杖》為援引《葬書》「氣」之概念，在此概念底下探究出《葬法倒杖》之知識理論，而此知識理論概分為：一、立穴，必須尋得擁有陰陽交感之沖和之氣。二、放棺，必須從四象（脈、息、窟、突）中取得一象後，從該象之四法中取一法，從一法中，取上下左右四氣中之一氣。最後，在這兩個立穴、放棺概念底下，探究出立穴放棺，必須要經過六個有次第的階段，最終才能取得合適之葬穴，由此可知，《葬法倒杖》的知識體系，是在陰陽交感之沖和之氣下建構的。
由以上知識理論歸結出，《撼龍經》天上星辰下照九山成行，龍神二字尋山脈，神是精神，龍是質，九山出脈剝換需山脈之氣，此為山脈之精神。《疑龍經》在行龍的幹枝中尋穴，是尋一個能聚氣的地方。《葬法倒杖》是以陰陽交感沖和之氣立穴放棺。故龍行脈氣，進而聚氣，終得為陰陽交感沖和之氣，此為楊筠松整個堪輿知識體系理論依據，而其堪輿知識體系是在一個「氣」概念底下進行的研究進路。本文之作，企圖清楚表達三部原典中的堪輿理論，藉著探究義理內容，釐清楊筠松堪輿知識理論模型，並藉此開啟其他堪輿派別理論的討論模型。
Yun-song Yang’s theory, also known as "The Mountain Peak Method" or "The Jiangxi Method”, is used to evaluate the Feng-shui of an area based on its mountain topography. The theory implements four tools to determine the ideal location: dragon's finding, sand's observation, river direction and geomancy.
The purpose of this thesis is to discuss the major works of Yun-song Yang, “HAN-LOONG JING”, “YI-LOONG JING”, “ZANG FA DAO ZHANG”. These three Kan-Yu will then be analyzed and applied to the mountain peak principle to attempt to solve the basic issues of the theory.
“HAN-LOONG JING” is a method by which mountain topography can be evaluated. The method requires the identification of the dragon vein and the open direction of the river. By tracking from the Dragon’s Head, looking at the front and back sides of the mountain and observing the shape of the hole, the Dragon’s Nest can be found. The coffin can then be burrowed vertically into the underground hole.
In other words, “HAN LOONG JING”, “YI-LOONG JING” and “ZANG FA DAO ZHANG” ,are a complete process to find a vein in which to put a coffin. This thesis is based on the "Literature analysis" from historiography. This paper probes into the meaning of the three original classics and gives meaning to the four chapters. Under the thinking of these four chapters, it restates and explains the knowledge of Kan-Yu. The main idea of “ZANG FA DAO ZHANG” is collecting Yin and Yang. In such consideration, we shall learn from the Chinese philosophy of Yi Jing and the theory of Qi for further discussion. In such re-statement of “HAN LOONG JING”, “YI-LOONG JING”, “ZANG FA DAO ZHANG”, it is concluded that:
As noted in “HAN LOONG JING”, stars above the mountain outline the silhouette. Two words lead to the range: Dragon and God. Dragon is energy. God is spirit.
According to this theory, it created and presented the nine stars of Mountain dragons on the ground. Mt. Kunlun is the original mine for nice star of mountain dragon, all the way from the plateau of Northwest China, and spread over the east like open branches of scattered leaves. The mountain dragon was divided into nine stars based on the momentum of each vein or canyon and gorge or river's open-way. Each star possessed a unique momentum and essence, which brought further change to the shape. Some of the mountain's shape is said to be filled with strong momentum but after encounters with the canyon or the open-exit of the river, its strong momentum weakened and split into smaller veins. For instance, the Wicked Star Lian Zhen turned into the Gloomy Star Ju Men and the branches combined into a true hole. Some mountain shapes have weaker momentums, such as Ruinous Star Po Jun and Abundance Star Lu Cun. These constellations were combined to make a new vein. Due to peeling and weakening momentum, mountains failing to build its true holes will require other starts to protect and reinforce (such as Zuo Fu and You Bi assists Intelligence Star Wen Qu).
Thus, whether or not the nine-star mountain shape can build the true hole, it is not observed and judged by its outlook but instead by its stripping conversion, or with other stars’ blending dragons.
Let the stars from sky see the Dragon's vein is the Qi of the mountains. This is the spirit of the mountains referred to in the previous theoretical concept. " The stars in the sky are shining down on the mountains, the God and Dragon find the Mountain range. God is the Spirit, the Dragon is Energy.”
“YI-LOONG JING” contains a total of three parts: The first part, the middle part and the final part. The subject is studied for the identification of holes from the dragon's vein and mentioned the need to gather all the conditions of mountain-facing, river-facing and mountain-adjacent hole. However, its main theoretical basis is to find a place to gather Qi and the aforementioned conditions can collect all the Qi surrounded without leakage.
Therefore, the turning point, swing point and a river clip from the Dragon vein would be the major location to gather Qi. The previously mentioned article teaches us how to find dragons at Guanxia and the two river's clips which track a dragon vein with many twists and turns. These are the big patterns of dragon vein for gathering Qi in conjunction with mountain-facing, river-facing and mountain-adjacent hole. Being wide and not dangerous, it is an all-around ideal place to gather Qi.
The middle part is only a continuation of the first, but puts forward a more detailed method of differentiation. For instance, looking for the back of the mountain vein and entangled the river and mountain, searching the dragon’s head and tracking its back, and identifying male and female to evaluate the landscape. This is important as it all emphasize on finding the main vein in such complicated mountain veins.
The next article, although we mention the true hole, the false hole and the strange hole, we still give examples of two parts, one is the big hole and the other is the big pattern. The dragon’s twists and turns around the looping point can knot the big wall bureau as seen in the capital Changan. The other part is the small pattern which pays attention to the leakage of Qi. Therefore it is said that the nipple hole is afraid of the wind blowing. If wind blows into it, people will be extinct. If the position of the hole is not right, it is like a malfunction of an acupuncture machine.
Locating the position and settling down in the hole serves to preserve the right cavity of Qi, and is the same concept as the first part and the middle part which is to find a place for collecting Qi. From this theory we learn that YI-LOONG JING is a source of knowledge on collecting Qi.
In order to invoke the concept of Qi in ZANG SHU, it probes into the theory of ZANG FA DAO ZHANG and is divided into two parts for studying. The first part involves finding and settling down in a hole with Qi which has alternation on both yin and yang present. The second part is the settling of the coffin. It must be taken from one of the four emblematic symbols “Si-Xiang” (Mai, Xi, Ku, Tu) and use a method from its four selections to have Qi from all sides. When all has come to the end, it is necessary to go through six stages to obtain a suitable burial place based on the previous concepts. This confirms that the knowledge system of ZANG FA DAO ZHANG is constructed under the alternation and Qi of Yin and Yang.
From the above knowledge theory, “HAN-LOONG JING”, stars above the mountain outline the silhouette. Two words lead to the range: Dragon and God. Dragon is energy. God is spirit. The range of nine mountains require Qi to peel. This is the spirit of the mountain's vein. “YI-LOONG JING” locates the hole from the range to gather Qi. “ZANG FA DAO ZHANG” finds and settles the hole with Qi, which has alternation on both yin and yang present for the coffin. Therefore, the dragon vein runs with Qi and collects it for having Yin and Yang. Through the scope of Qi, this is the theoretical basis of the knowledge and study by Yun-song Yang.
This thesis aims to clearly express the theory of Yun-song Yang and the original three classics. It also clarifies the knowledge of the theory of justice by exploring the content of righteousness and begin a discussion of other sectarian theories. |
