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| 題名: | 牽亡歌陣儀式意涵之探討－以台南地區為例 |
| 其他題名: | The Symbolism of the Rituals of Cian-Wáng-Ge-Jhèn in the Tainan Area |
| 作者: | 龔萬侯
Kung, Wan-hou |
| 貢獻者: | 生死學研究所
徐福全
Fu-chuan Hs |
| 關鍵詞: | 儀式意涵;悲傷輔導;喪葬儀式;牽亡歌陣;牽亡歌
Cian-Wang-Ge;the meaning of the ceremony;the funeral and burial ceremony;grief counseling;Cian-Wáng-Ge-Jhèn (CWGJ) |
| 日期: | 2005 |
| 上傳時間: | 2015-08-04 09:55:27 (UTC+8) |
| 摘要: | 本研究的研究目的是：一、瞭解「牽亡歌陣」的起源、屬性、使用場合、流傳區域；二、探討在喪葬儀式中安排「牽亡歌陣」的目的；三、瞭解「牽亡歌陣」的成員組成、使用道具、表演型態、儀式（法事）流程及內容；四、探討「牽亡歌陣」儀式流程中每個細節的意涵；五、探討「牽亡歌陣」包含的社會觀以及其具備的社會功能；六、探討「牽亡歌陣」運用在喪家悲傷輔導層面上的可行性。 本研究採取的研究方法有文獻研究及質性取向的田野研究法。本研究是以台南地區的「牽亡歌陣」從業團體所進行的「牽亡歌陣」儀式為田野研究的對象，而且不做「牽亡歌陣」的音樂分析與探討。 本研究之結果歸納如下：一、大約是二十世紀五０年代起，「牽亡歌陣」從台南縣善化鎮開始傳佈，目前它只使用於喪葬場合。二、「牽亡歌陣」的法事種類有四──過逝當天法事、「做旬」法事、「晚場」法事、「早場」法事。過逝當天法事的目的是要替亡魂「開魂路」；「做旬」、「晚場」、「早場」的目的是告訴亡魂他已經死亡的事實、勸亡、過路關、送魂上西方極樂世界。三、「牽亡歌陣」是道教的一支，它受到不少佛教宗教思想的影響，它是以「三姑娘媽」為主神，引導亡魂到西方極樂世界是它的法事核心邏輯和宗教思想的植基所在。四、現在台南地區的「牽亡歌陣」一團（表演人數）都是五個人，是由後場一人（樂師）再加上前場四人（紅頭法師、老婆、倒退、小旦）組成。五、整個「牽亡歌陣」是由十幾段小儀式組合而成，幾乎找不到整個儀式內容完全相同的兩個團，因為這十幾段小儀式的前後演出順序各團有所不同，甚至會有所刪減，但仍可以歸納出三項特點：其一，各團開始的流程幾乎都是開壇→請魂就位→請神→調營；其二，各團最後的流程幾乎都是辭神→講好話；其三，剩下的流程就都介於前述兩點之間，儀式的先後次序安排之差異頗大。六、縱觀「牽亡歌陣」的十幾段小儀式所欲傳達之意涵大概有：請眾神佛護佑亡魂順利通過陰間路（過路關）、敬神、淨壇、告知亡魂他已經往生的事實、勸亡（勸亡魂放下陽世一切而離去）、讓亡魂有放下負擔的機會、護送亡魂上西方極樂世界、讓家屬心安、讓家屬有宣洩悲傷情緒的機會、撫慰家屬悲傷的心情、讓家屬接受亡者已逝的事實並向其道別、請眾神佛及亡魂保佑家屬平安富貴、讓亡者子女展現孝心和孝行、展現亡者子女之間的手足之情、勸孝、勸善、教導正確的祭祀觀念、傳達持齋唸佛才能脫離輪迴之苦的宗教觀、傳達「有錢好辦事」（賄賂文化）的觀念、傳達陰間的狀況和陽間相似、希望亡者有較好的來世等等。七、用J. William Worden的「哀悼任務論」為依據來檢視「牽亡歌陣」，它對亡者家屬的確具有悲傷輔導的功能，至少能協助喪親者履行第一項任務「接受失落的事實」和第二項任務「經驗悲傷的痛苦」。
The purpose of the research includes:1. To understand the origin, attribute, occasions, and the circulating area of CWGJ (Cian-Wáng-Ge-Jhèn).2. To confer about the purpose of CWGJ arranged in the funeral and burial ceremony.3. To understand the composed members, used properties, performance types, ceremony procedure and content.4. To confer the meaning of every single detail of the CWGJ ceremony procedure.5. To confer the included social concept and possessed function in the CWGJ.6. To confer the possibilities of using CWGJ to comfort the mourning family members on grief counseling. The methods adapted in the research includes both document study and characters-oriented field work investigation. The target of the field work investigation is the business group running a CWGJ in Tainan area. We don't do the analysis and discussion on the music of CWGJ. The results of the research sum up as following:1. CWGJ started in 1950s, spreading from Shan Hwa township (善化), Tainan county. At present, it is only applied on the occasion of funeral and burial ceremony.2. There are four kinds of ceremonial methods (Fa Shi法事) done by a CWGJ – one on the day of passing away, the other three named “Zuo Suen” (做旬), “Zao Cheng ” (早場), “Wan Cheng” (晚場). The first one (做旬) is aimed to find the way for the deceased soul. The other three (做旬, 早場, 晚場) are aimed to tell the ghost spirit about the fact of his death, comfort the ghost, guide the way and farewell the ghost spirit to the Western World of Extreme Happiness (西方極樂世界).3. CWGJ is a branch of Taoism, but is deeply influenced by the Buddhism religious ideas. San Guo New Ma (三姑娘媽) is the main goddess, and guiding the deceased soul to the Western World of Extreme Happiness (西方極樂世界) is the core value of its ceremonial methods and religious belief.4. In Tainan area, a group of CWGJ performance consists of five members, including one musician in the back, and four singers in the front, in the characters of a red-head Taoist priest (紅頭法師), a Lauber (老婆), a Detei (倒退), and a Hsieduang (小旦).5. The whole prodecure of CWGJ is normally composed of a dozen of small ceremony sections. None of any two CWGJ performances could be found completely the same. They are different with either the performance order of the number of the sections, but they still can be concluded with three features.(1) The first part of the procedure always starts with opening (開壇), having the soul in position (請魂就位), greeting the god (請神), and dispatching heavenly officers(調營).(2) The last part of the procedure always ends with dismissing god and saying nice words.(3) The rest part of the procedure in between is very different from one another.6. In all, the main message CWGJ tries to convey includes: * Asking gods to bless the deceased soul getting to the Hades (陰間) smoothly.* Paying respect to God (敬神).* Purifying the altar (淨壇).* Informing the ghost about the fact of death.* Persuading the ghost to leave the world without worries.* Comforting the dead spirit to release burden in heart.* Guiding the deceased soul to the Western World of Extreme Happiness (西方極樂世界).* Helping the mourning family feel in peace, accept the fact of death, and be ready to say good-bye.* Asking god to bless the whole family in peace, wealth and good social position.* Helping the children in mourning to express their regards to dead parent, and love among brothers and sisters.* Encouraging people to obey parents to do good things.* Teaching the correct ideas to hold a memorial ceremony.* Speading out the religious belief that having a good eating habit on vegetarian food and saying Buddhist prayers are the only way to avoid the bitterness of transmigration.* Expressing the ideas of bribing culture in the Hades to get better treatments.* Emphasizing the fairness both in this World and the Hades.* Wishing the deceased soul have a better next life.7. When we check the function of CWGJ with the theory of Mission in Grief (哀悼任務論) offered by J. William Worden, we find out that it is truly helpful to the mourning family to go through the difficulties by carrying out two missions:(1) Accepting the fact of losing their beloved one.(2) Experiencing the pain of sorrow. |
| 顯示於類別: | [生死學系(生死學系碩士班,哲學與生命教育碩士班)] 博碩士論文-生死學系碩士班
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