| dc.contributor | 政大中文學報 | |
| dc.creator (作者) | 松浦史子 | |
| dc.creator (作者) | Matsuura, Fumiko | |
| dc.date (日期) | 2025-12 | |
| dc.date.accessioned | 23-Feb-2026 14:39:24 (UTC+8) | - |
| dc.date.available | 23-Feb-2026 14:39:24 (UTC+8) | - |
| dc.date.issued (上傳時間) | 23-Feb-2026 14:39:24 (UTC+8) | - |
| dc.identifier.uri (URI) | https://nccur.lib.nccu.edu.tw/handle/140.119/161698 | - |
| dc.description.abstract (摘要) | 《山海經圖讚》和《爾雅圖讚》於現存郭璞文學作品之中占有很大比重，然研究尚有待開拓。對此，筆者針對《山海經》世界中占最重要位置的詠讚「崑崙」之作品：《山海經圖讚‧崑崙丘圖讚》，考察郭璞之崑崙像。值得注意的是郭璞將此山稱為「水之靈府」，而崑崙相關之歷代文獻中，無使用此詞之例。郭璞作品中，「靈府」一詞有掌握身體最重要部分之意。中國醫學嫌忌氣血停滯。使大地血流暢通，保持健康即是統治天下之水的「水之靈府：崑崙」。而在郭璞構想世界中的「水」又是如何？郭璞有多種詠讚「水」之作品，郭璞的水不僅作為河川流動在地表，亦在地下通過「地脈」，將海洋、湖、泉、井、河川等地表上分隔天下之所有的水連接起來。且天地浮在巨量水上，貫通天地而聳立在世界中心的崑崙，使存在天地之間的水和浮在天地的水之間起了不間斷的環流作用，保護水之宇宙的安寧。 | |
| dc.description.abstract (摘要) | Within Guo Pu’s extant literary corpus, the Shanhaijing Tuzan 山海經圖讚 and the Erya Tuzan 爾雅圖讚 constitute a substantial portion, yet scholarship on these works remains underdeveloped. In light of this gap, the present study examines Guo Pu’s conception of Kunlun as manifested in the eulogy on “Kunlun” ― namely ‘Kunlun Hill’ in the Shanhaijing Tuzan, a piece that occupies a central position within the world of the Shanhaijing. It is particularly noteworthy that Guo Pu designates this mountain as the “numinous repository of water,” a term that finds no precedent in earlier writings concerning Kunlun. * In Guo Pu’s oeuvre, the term lingfu (“numinous repository”) denotes that which governs the most vital parts of the body. Chinese medicine regards the stagnation of qi and blood as deeply harmful; ensuring the unimpeded circulation of the earth’s vital fluids―and thereby maintaining its health―corresponds to the proper governance of the realm. Kunlun, as the “numinous repository of water,” thus stands as the locus from which the management of waterways ensures the vitality of the world. How, then, is “water” conceived within Guo Pu’s cosmological imagination? Guo Pu composed numerous eulogies devoted to water. For him, water does not merely flow across the earth’s surface as rivers; it also circulates beneath the ground through “earth-veins,” thereby linking all bodies of water that appear separated on the surface―oceans, lakes, springs, wells, and rivers―into a single interconnected system. Moreover, heaven and earth themselves float upon a vast expanse of water. Kunlun, rising at the very center of the world and penetrating the realms of heaven and earth, enables an unbroken circulation between the waters within the cosmos and the waters upon which heaven and earth float. Thus, it preserves the tranquility of this aquatic cosmos. | |
| dc.format.extent | 4127885 bytes | - |
| dc.format.mimetype | application/pdf | - |
| dc.relation (關聯) | 政大中文學報, 44, 99-128 | |
| dc.subject (關鍵詞) | 山海經; 山海經圖讚; 郭璞; 崑崙丘 | |
| dc.subject (關鍵詞) | Shanhaijing; Shanhaijing Tuzan; Guo Pu; Kunlun Hill | |
| dc.title (題名) | 論郭璞《山海經圖讚‧崑崙丘圖讚》中的水之宇宙 | |
| dc.title (題名) | The Aquatic Cosmos in Guo Pu’s Shanhaijing Tuzan, “Kunlun Hill” | |
| dc.type (資料類型) | article | |
| dc.identifier.doi (DOI) | 10.30407/BDCL.202512_(44).0003 | |
| dc.doi.uri (DOI) | https://doi.org/10.30407/BDCL.202512_(44).0003 | |
