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台灣傳統齋堂神聖空間之研究=The Study on the Sacred Space of the Traditional Chai-tang in Taiwan |
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| 作者 |
張崑振 (著)=Chung, Kun-chen (au.)
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| 出版日期 | 1999 |
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| 頁次 | 232 |
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| 出版者 | 國立成功大學建築學系=Department of Architecture, National Cheng Kung University |
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| 出版地 | 臺灣 [Taiwan] |
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| 資料類型 | 博碩士論文=Thesis and Dissertation |
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| 使用語言 | 中文=Chinese |
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| 學位類別 | 博士 |
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| 校院名稱 | 國立成功大學 |
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| 系所名稱 | 建築研究所 |
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| 指導教授 | 徐明福;徐福全;林美容 |
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| 畢業年度 | 87 |
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| 附註項 | 614 |
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| 關鍵詞 | 齋教; Vegetarian Sect; 龍華派; Lung-hwa school; 金幢派; Chin-tung School; 先天派; Hsien-tien School; 傳統齋堂; Traditional Vegetarian Hall; Traditional Chai-tang; 神聖空間; Sacred Space; 儀式空間; Ritual Space; 台灣研究; Taiwanese Research; 秘密宗教; Secret Religion; 民間宗教; Folk Religion; 在家佛教; Buddhism at Home |
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| 摘要 | 台灣齋教有龍華派，金幢派，先天派三派之分，隨移民的傳入發展，至今已歷二百餘年，最早可溯及清康熙年間在台南所設立的金幢派慎德堂，形成了以新竹，彰化，嘉義，台南為傳教中心的發展態勢. 齋堂為齋友定期辦供，聚會的場所，通常位於齋友聚居的城鎮聚落中，而民宅建築的外形，反應了齋教邪教身份的認定，民間宗教的屬性，及突出的在家屬性. 尤其在齋教嚴密組織與行事作風下，出現了規制幾乎相同的「本堂」空間，以應法會儀式的需求.
齋堂神聖空間模型的建構包含了三個空間觀念. 其一. 由齋堂建築，祀神等一切表象空間內容所展現的「靜態神聖空間」，以神龕中的神佛座向為中心，對應於日常生活的儀式空間. 其二. 齋教教義，經典內容中，對真空家鄉，極樂世界等理想神聖世界的論述，代表著齋教中心思想所蘊含的「理想神聖空間」，是個完全抽象，想像的空間觀念. 其三. 齋教中心儀式進行時所體現的「動態神聖空間」，藉主行法師儀式行為的操演，不斷地再現，揭露齋教傳統思想的中心與起源，具體彰顯了齋教信仰層面的神聖意識，搭起理想神聖世界與靜態建築空間的橋樑. 此三種神聖關係共同架構了齋堂空間的神聖屬性，彼此互有關係，亦互有節制.
「動態神聖空間」為齋教絕對權力的象徵，由不變的神聖中心，定向，邊界所組成，表現了神聖時空，位序神聖及可動神聖的特性; 它的強制實踐，代表著中心勢力的外延，齋教傳統也得以不斷地延續，傳播. 相對地，「靜態神聖空間」的可變性，因地制宜地適應了開荒，傳教所遭遇的困境，使齋教得以多元的變貌，融入地方社會空間中，也形成了齋堂豐富的地方特色. 在動態神聖空間觀念的對照下，突顯了齋堂空間特有的社會文化意義. 有的因應邪教身分認定的「秘密」形式根源，使齋堂建築得以一種非秘密的表象出現，隱藏了教祖圖像，秘密令語等官方禁止的象徵與儀式; 或是一種基於齋堂的社會關聯，包括七祖廳的長生祿位，無嗣姑娘神位和堂內人數眾多的年老齋姑等，一種全屬社會空間屬性的表達，展現了齋教「民間」色彩的一面; 又或是齋堂「在家」屬性的表現，決定於齋友家庭關係的存在與否，並以祖先崇拜的儀式行為具體表現，尤其當在家屬性成法擔傳承方式之時，則基於繼嗣關係的「家族式齋堂」也故出現.
動態神聖空間的存在，直接指向了齋堂最原始的神聖空間形態. 藉「靜態化」轉變的形構力量，儀式行為，神聖意識等抽象，想像層次的觀念空間，順利地落實到構築空間觀念所屬的靜態神聖空間中，而所謂的「齋堂建築原型」也得以出現.
Abstract
Generally，there are three schools of vegetarian sect in Taiwan：Lung-hwa school，Chin-tung School and Hsien-tien School. Because the history of Chai-chao (vegetarian sect) in Taiwan had more than 200 years since Ching-Dynasty，the Chai-tang (vegetarian hall) had spread all over the county，especially，the developed in Shinshuu，Shanghai，Chiayi and Tainan. Vegetarian hall is the place (church) for the Chai-yeo (believer) to assemble for holding a ritual meeting. Being seen as a secret sect and，vegetarian hall must be presented in some special form to keep survival and then to disseminate the belief of vegetarian sect. Therefore，Ben-tang (main-hall) of the Chai-tang had constructed in a similar space structure ,scale and form. For example，the outside appearance that looking like the folk housing.
Playing an intermediary role between metaphysical belief and material architecture，the rite that main-priest operate and control is the best theme to identify the spatial meaning of a religion architecture. In order to distinguish architectural space from ritual space and to interpret the relation between them，the aim of this research is to probe into the spatial characters of Chai-tang，through the analyze of the ritual space in these vegetarian sect. Therefore，the main contents in chapter 2 will include：(1) The architecture and space of Chai-tang. (2) The ritual space of Lung-hwa school. (3) The "active sacred space of Lung-hwa school". (4) An explanatory sacred space model of Chai-tang. (5) The comparison with Chin-tung School and Hsien-tien School.
To sum up，the sacred space model of Chai-tang are constructed of three spatial concept. First，the "static sacred space"，meaning the everything that a visitor can seen include gods, furnishings and ornaments in Chai-tang which oriented by the direction of architecture. Second，the "ideal sacred space"，meaning the ideological and emptiness worldview that is a higher level time-space of abstraction revealed by the religious doctrines and scriptures. Third，the "active sacred space"，meaning the ritual space which oriented by the face-direction of main-priest. By the connection of active sacred space，not only the ideal sacred space become visible obviously and show the central sacred ideology of religious belief，but also combine the architectural space and sacred ritual behavior.
Additionally，the following two chapters will try to understand the variation and the social culture meaning of Chai-tang by the contrast of "active sacred space". And the topics will include (1) The variable characters of active sacred space. (2) Center and local：The localization of Chai-tang. (3) The alteration of active sacred space. (4) The secret characters of Chai-tang. (5) The special meaning of "folk" of Chai-tang. (6) Rethinking the family relation of Chai-tang.
Consequently，the exist of the "active sacred space" has refer to the original form of t |
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| 點閱次數 | 753 |
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| 建檔日期 | 2002.11.12
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| 更新日期 | 2015.06.08 |
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