追憶與交通──六朝三種觀世音應驗記敘事研究

Remembrance and Numinous Communication: On Three Kinds of Prophetic Fulfillment Related to Guanshiyin during the Six Dynasties

本文以三種《觀世音應驗記》為材料，在後經典敘事學的影響下，探討經驗者、記錄者、編輯者與閱聽者藉由靈異經驗的追憶、編排與佈局，重新召回與神靈接觸的感動、交通與認同，形成一個「活」的信仰網絡，凸顯其在六朝文學與宗教的意義與價值。首先探討《觀世音應驗記》的傳承關係與篇章佈局，《繫觀世音應驗記》有清楚的經典意識，以七難二求為架構，《光世音應驗記》與《續光世音應驗記》的散漫結構與記憶特質相關。傅亮透過歷史化的記憶編碼，融合光世音信仰、個人政治動作、劉裕集團對北方的關注，連結集體與個人記憶；更利用傳播事件的副文本，強化其父傅瑗在會稽群體的話語權；又透過案語介入敘事，以「悅同信者」的建康品味，凌駕謝敷原書「化納」的目的。張演《續光世音應驗記》則與家族信仰記憶連結，既有與荊州官府僧侶的說話，也隱然與其父張茂度在孫盧之亂免官遭難有關，亦與陸杲《繫觀世音應驗記‧張會稽使君》遙相呼應。其次結合傳統評點，模擬遭難敘事的時間句法與應驗敘事的時空變化，藉由時間的中際性，使人的現場與現在的敘事交織，賦予此一記憶新的身份；歷史場景彷彿鏡射出既是且非的對應空間，打破此界／彼界的限制，將感通經驗轉化為感應敘事，將主人翁的現實、心理和神聖時空交織在一起。

This article studies the narratives found in three types of prophetic fulfillment related to Guanshiyin. Based on theories of Postclassical Narratology, it discusses the experiencer, the recorder, the editor and the reader/listener in their mutual relation, who through the remembering, ordering, and emplotment of the numinous experience, recall the affection, communion and identification stirred by contact with the deity, thus creating a living network of belief experience. Ultimately, the article emphasizes the meaning and value of the text in relation to Six Dynasties literature and religion. First, the article analyses the interrelatedness and the emplotment of the chapters in three texts related to Guanshiyin. The Xi Guanshiyin ji uses the narrative frame of seeking help when encountering difficulties, while the scattered organization of Guangshiyin yingyan ji and Xu Guangshiyin yingyanji have to do with the specifics of memory. Fu Liang applies the codes of historicized memory in fusing his own understanding of the Guangshiyin faith with his personal political activities and the northern campaign of Liu Yu to express personal and collective memory. At the same time, by using the sub-text of the transmission of the event, Fu Liang emphasizes his father, Fu Yuan’s, right to discourse at Kuaiji. He also applies the “sincere (religious) conviction of a community of believers” typical of Jiankang to override the goal of “influencing” people’s minds in Xie Fu’s original text. Zhang Yan’s Xu Guangshiyin yingyanji is closely related to the family’s memory of belief, in which we can discern the language of both officials and monks from Jingzhou. He intimates the difficulties which his father Zhang Maodu had to go through during the Sun En and Lu Xun upheaval. The content also echoes the story “Zhang Kuaiji shi jun” in Lu Gao’s Xi Guanshiyin. Second, these works combine the traditional rules of commentaries, imitate the three different types of temporal syntax of predicament narratives, and the change in time and space in the narrative about prophetic fulfillment. In other words, they use the intermediacy of time, which allows for the interrelation between the story of the person onsite and the narration in the present, thus redefining memory. The apparent unfolding on the historical level mirrors a correlative time which is simultaneously present and absent, and which breaks the boundaries between this and the other world. This transforms the numinous experience into numinous narrative, and organizes into one whole the present and the psychology of the main character with sacred time and space.