宜蘭平原三合派陰宅風水的空間實踐

Abstract

傳統上，漢人重視風水，並將風水視為秀麗的風景意象，但透過風水師建造的風水，在傳統舊式公墓卻呈現紛亂無序的景觀。本研究旨在探究陰宅風水的理想模式與實踐方法，以及陰宅風水的內涵。一般認為，理想的風水環境需具備「背後倚龍脈、穴場富生氣、前方有明堂、砂山環護衛、流水要有情」等條件，採用巒頭派的觀點。而宜蘭平原因為地勢平坦，平原區公墓缺乏高處作為倚靠，理氣風水三合派以方位的安排為主，能適用於各種地形環境，成為宜蘭平原重要的風水流派。但實際操作上，仍以巒頭風水為大原則，再輔以三合派的方位安排。巒頭風水與三合派風水都具有「追求龍脈生氣、重視血親關係、以及尋求生活穩定」的共通點，因此三合派風水也能自有一套合理的解釋系統，符合理想風水的模式，使風水文化能存在於各種地形環境，並延續至今。

In tradition, Chinese highly value Feng Shui, and view a good one as a beautiful landscape. However, the graves built by geomancers in the old traditional cemetery look disordered. The purposes of this research include the discussions on the ideal model, practice and connotation of Cemetery Feng Shui. It is generally considered with the viewpoint of the School of Luan Tou that ideal environment of Feng Shui must have highlands behind, good energy inside, plains in the front, hills and slow rivers around. Due to the fact that there are mostly flat fields in Yi-lan plain and it lacks hillside around some cemetery, the School of San He as part of the School of Li Chi arranged the direction of the graves in order to adapt to any terrain, and became the leading school of Feng Shui in Yi-lan Plain. Nevertheless, in the real practice, the School of Luan tou has the higher priority than the School of San He. The two Schools above have a universal point that searching for the natural energy, emphasizing the blood relationship, and seeking the peaceful and stable life. Consequently, the School of San He has a reasonable explanation system for corresponding to the ideal model of Feng Shui, making the culture of Feng Shui exist in any terrain and continue until now.