【作者】 王祥伟；

【导师】 郑炳林；

【作者基本信息】 兰州大学 ， 历史文献学， 2009， 博士

【摘要】 虽然“五兆”一词频繁见诸于传统文献之中，但传统文献中的“五兆”一般是指龟卜或与龟卜有关之事。目前所见文献中明确谈及五兆卜法的时间是在唐代，唐代文献的记载表明，五兆卜法在唐初已经甚为盛行，且与龟卜、易占、式占被唐代官方列为四大卜筮正术，足见其在占卜术中的地位之高。但是作为历史上一种重要的占卜术，关于其书籍古已佚失，又由于在传统文献中对五兆卜法的记载非常匮乏，这使得我们无从了解这种占卜术的具体情况。直至敦煌五兆卜法文献面世以后，学界才开始注意到这种占卜术，人们对这种卜筮正术才逐渐有所了解。本文在以往学者研究成果的基础上对五兆卜法文献进行了进一步的整理与研究。五兆卜法不仅在唐代甚为流行，在宋代依然存在，但是五兆卜法从产生以后就在不断地发展变化，在唐代后期，这种占卜术就已经发生了变异而与最初的五兆卜法有所不同，至宋代更加简化，大约在南宋以后，五兆卜法最终走向了消亡。但由于特殊的政治背景造就了敦煌这个较为封闭的特殊环境，五兆卜法不但在唐末宋初的敦煌地区流通使用，而且依然较好地保持着其原始性。五兆卜法中的“五兆”一词最早是龟卜中术语，是指烧灼龟甲而出现的裂纹，即所谓“象”，而这些“象”后来依据其特征分别以五行命之，称之为金木水火土五兆，五兆卜法中的五兆正是指金木水火土五行之兆，故“五兆”一词本来就是来源于龟卜。而随着五行理论和术数文化的发展，五行理论与龟卜和易占逐渐结合了起来并得到了广泛的应用。同时，龟卜和易占之间以五行理论作为理论桥梁而产生了密切的联系，主要体现在龟卜与五行易在分宫法、龟卜兆象的分爻等方面所表现出的一致性。在这样的背景之下，西汉末期以后，龟卜逐渐走向了五行易化的道路。在龟卜易占化的过程当中，大约在北朝时期，五兆卜法从龟卜中分化出来而作为一种新型的占卜术诞生了。正是由于五兆卜法是在龟卜五行易化的过程中产生的，故五兆卜法与易占和龟卜均有密切联系。五兆卜法不但揲蓍法同易占相似，同时还在内容上应用有关八卦学说，而五兆卜法文献与《潜虚》、《五行占》等均成了术数史上以五行理论为理论基础、以五行生成数构建自己结构体系而模仿《周易》筮法的筮法类文献的代表。同时，五兆卜法又在占卦方法及术语、内容等方面均受到龟卜的影响或有龟卜的孑遗，甚至某些内容与传世龟卜文献一致。当然，在术数文化的发展过程中，不同的占卜术出现了彼此学习、融合的现象，故五兆卜法不但与龟卜、易占有密切联系，而且还受到其它术数门类如式占、星占等的影响。由于占卜术的实用性，五兆卜法所涉及到的占卜事项很多，但由于五兆卜法是以五行理论作为理论基础的，故其主要的占卜事项如占盗、占行人、占病等均主要是通过五行学说来构建自己的占卜原理的，而这些占卜事项不仅在一定程度上体现了五行理论对传统文化的影响，而且亦在一定程度上反映了当时的社会状况及人们的思想意识和信仰等精神世界。更多还原

【Abstract】 "Five-signs", a phrase referring to divination by tortoise-shell or that related with it, occursfrequently in traditional literatures. The existing literatures noting explicitly divination by five- signssourced from Tang dynasty, which show that the divination practice was already prevailing at thebeginning of the Tang dynasty and was listed by the authority of Tang dynasty as four legaldivination practices together with divination by tortoise-shell, divination by Zhouyi and Shipan. Itshigh place among the armomancy is self-evident. However, we have no way to know the details onthe armomancy due to the loss and lack of the literature about it. It is not until the emergence ofDunhuang literatures of divination by five-signs that the scholars began to focus on and thereby,have knowledge of the legal divination practice gradually. The author of this dissertation sortsthrough and studies the Dunhuang literature of divination by five-signs on the basis of the existingstudies over it.Divination by five-signs became very popular during the Tang dynasty, and lasted till the Songdynasty. Yet, it experienced such a process of development and change since its occurrence that italtered at the end of the Tang dynasty, was greatly simplified in the Song dynasty, and withered awaygradually in the South-Song dynasty. Fortunately, it was spread and put to us around Dunhuang areawhere its primitiveness was well reserved on account of the relatively enclosed surroundings causedby the special political background. The phrase "five-signs" was originally used in Divination bytortoise-shell, which refers to the crackle in the burnt tortoise-shell, namely, "sign". These signs arecalled gold, wood, water, fire and soil according to their feature, which are the signs in the divinationby five-signs. In this sense, the word originated from divination by tortoise-shell. Later, with theevolution of five elements theory and divining culture, the former became connected with Divinationby tortoise-shell and Divination by Zhouyi and applied widely. Thus, the five-element doctrinesfunctions as a bridge that connects the divination by tortoise-shell and five-element theory ofYi-ology closely together with its main embodiment on lines partitions about sign of divination bytortoise-shell and palace-partition practice of divination by tortoise-shell. In this bachground, afterthe late West-Han dynasty, divination by tortoise-shell gradually evolved towards the way offive-element theory of Yi-ology. In this process, divination by five-signs split apart from that bytortoise-shell and Zhouyi in the Northern Dynasties, and became into being as a new divinationpractice. This accounts why Divination practice by five-signs kept a close relation with that bytortoise-shell and Zhouyi. The divinatory practice of divination by five-signs resembles that ofdivination by Zhouyi and adopts the contents of eight trigrams Doctrine. The literatures aboutdivination by five-signs, Qianxu, and Divination Practice by five-element are all the representativeworks of divination practice that take five-element theory as their theoretical basis, take numbers offive elements as a way of forming its own structure system, and accordingly imitate divinationpractice of Zhouyi.At the same time, the terms and content of divinatory practice of divination by five-signs areinfluenced by divination by tortoise-shell, and the relict species could be traced in some cases, andsome contents are accord with the documents about divination by tortoise-shell. It was nature thatwith the growth of the geomancy culture, different armomancies borrowed from and even emergedwith each other. Therefore, the divination by five-element kept a close relationship with that bytortoise-shell and by Zhouyi. In addition, armomanies of other genre, such as divination by Shipan and astrology also exerted their influence upon it. Thanks to its practicability, divination by five-signinvolved numbers of divining matters. Yet, the fact that the theory of divination by five-signs wasbased on that of five-element doctrines results in the divination principles of such major diviningmatters of Divination by five-signs as theft foretelling, foretelling for passerby and illness foretellingare constructed mainly thorough five-element doctrines. These divination matters, on the one hand,exemplified the power of influence of five-element doctrines upon the traditional culture, and on theother hand, reflected the social condition and the spirit world of the people at that time, such as theirideology and belief.更多还原