編者按：

玉德堂書院成立一來，第一個組織研究的社會科學項目便是“以盤古開天地為首篇的中華創(chuàng)世神話研究”。目前，研究項目已經(jīng)完成，取得了豐碩成果，完成了《中國盤古創(chuàng)世文化論文集》等兩本專著書稿。在書籍出版發(fā)行前，我們計劃分三十六期發(fā)表這套書的編委會主任趙憲堯教授推薦的部分內(nèi)容，以饗讀者。

      今天發(fā)表第九期：女媧伏羲羅漢山演天治。九，女媧伏羲媧羲城演天治禮

原文

昔者洪荒之世，女媧、伏羲自西陲雍州（今甘肅地）東來，履流沙、涉昆侖，歷經(jīng)千險，至豫州之域泌陽。時天道乖戾，刑罰下及兆民，忽有巨震，四極廢，九州裂，天不兼覆，地不周載，火爁焱而不滅，水浩洋而不息，黎元嗷嗷，困于水火。   

女媧見之，心惻然哀。乃登泌陽五峰山，覽其峰巒嵯峨，石質堅潤，遂采石為料，聚薪為爐，以神火煉之。烈焰騰霄，七日七夜不絕，石融而為膏，色呈五彩。女媧持此彩石，升于高空，補綴天穹之缺，斷鰲足以立四極，殺黑龍以濟冀州，積蘆灰以止淫水。天既補，地既平，日月星辰復其序，江河湖海歸其道。     既畢補天功，女媧旋離五峰山南行，恰遇伏羲尋蹤而至，兄妹相見于羅漢山峰巔。時煙霞散，晴光滿，二人仰觀天象：見日月運行有常，星辰列宿有序，遂俯察龜紋，傍通八卦，畫乾、坤、震、巽、坎、離、艮、兌于石上，以辨陰陽消長、吉兇休咎。復履泌陽之野，察地貌之高下：辨川澤之走向，別丘陵之分布，知何處宜耕，何處宜漁。     當是時，天下氏族林立，各據(jù)一方，或相攻伐，或相侵奪。伏羲與女媧乃會諸部落于媧羲城，陳天象之理，述補天之事，諸族咸服，遂共推二人為共主，統(tǒng)合各部，弭兵戈而息紛爭。又觀草木榮枯、鳥獸遷徙，制農(nóng)歷以定四時：分春夏秋冬，辨二十四節(jié)氣，教民依時播種、收獲，民始知農(nóng)時，谷粟漸豐。     

復念及天下初定，需有章可循，乃訂條律：明嫁娶之禮，別長幼之序，禁相殘之惡，獎耕作之勤。設官分職，以治家國；立教化民，使知禮儀。于是，民皆安居樂業(yè)，道不拾遺，夜不閉戶，媧羲城遂為天下文明之始。      后之人感二神創(chuàng)世之功、治世之德，遂名其地為媧羲城，立祠祀之，五峰山采石處、八卦演象臺，至今圣跡尚存。而女媧補天、伏羲演卦、治禮化民之事，亦載于圖籍，傳之后世，為華夏創(chuàng)世之濫觴云。

簡中譯文：

女媧伏羲在媧羲城推演天道、制定禮法

遠古洪荒時代，女媧與伏羲從西部的雍州（今甘肅地區(qū)）向東而來。他們踏過流沙，翻越昆侖山，歷經(jīng)千難萬險，最終抵達豫州境內(nèi)的泌陽。那時天道失常，災禍刑罰降臨到百姓身上，突然發(fā)生了巨大的地震：支撐天地的四根天柱崩壞，九州大地開裂，天空無法完全覆蓋大地，大地也不能周全承載萬物；烈火熊熊燃燒不止，洪水浩浩蕩蕩泛濫不息，百姓們哀嚎遍野，深陷水深火熱之中。

   女媧看到這般景象，內(nèi)心悲痛憐憫。于是她登上泌陽的五峰山，見這里山峰高峻、巖石堅硬溫潤，便選取山石作為原料，堆積柴薪搭建熔爐，用神火冶煉石材。熊熊烈火直沖云霄，連續(xù)七天七夜不熄滅，石頭熔化成膏狀，呈現(xiàn)出五彩的顏色。女媧手持這五彩石，飛升至高空，修補天空的缺口；又斬斷巨鰲的四足來支撐起四方的天柱，斬殺黑龍以解救冀州的百姓，堆積蘆葦燒成的灰燼來阻擋泛濫的洪水。天空修補好后，大地恢復了平整，日月星辰回歸了原本的運行秩序，江河湖海也遵循各自的河道流淌。

   補天的功業(yè)完成后，女媧隨即離開五峰山向南行進，恰好遇到追尋她蹤跡而來的伏羲，兄妹二人在羅漢山的山頂相見。當時煙霞消散，晴朗的陽光灑滿大地，二人抬頭觀察天象，發(fā)現(xiàn)日月運行有固定規(guī)律，星辰列宿排列有秩序。于是他們俯身觀察龜甲上的紋路，推衍通曉八卦之理，在石頭上畫出乾、坤、震、巽、坎、離、艮、兌八個卦象，以此辨別陰陽的消長變化、事情的吉兇禍福。之后他們又行走在泌陽的田野上，觀察地勢的高低，分辨河流湖泊的走向，區(qū)分丘陵的分布，知曉了哪些地方適合耕種、哪些地方適合捕魚。

   那時，天下氏族眾多，各自占據(jù)一方土地，有的相互攻伐，有的彼此掠奪。伏羲與女媧于是在媧羲城召集各個部落，陳述天象運行的規(guī)律，講述補天救世的事跡，各族部落都心悅誠服，便共同推舉二人作為天下共主，統(tǒng)一整合各個部落，平息戰(zhàn)亂與紛爭。他們又觀察草木的榮枯、鳥獸的遷徙，制定農(nóng)歷來確定四季，劃分春夏秋冬，辨別二十四節(jié)氣，教導百姓依照時節(jié)播種、收獲。百姓從此懂得了農(nóng)時，谷物糧食逐漸變得豐盛。

   隨后，他們考慮到天下剛剛安定，需要有章法可遵循，于是制定條律：明確婚嫁的禮儀，區(qū)分長幼的次序，禁止相互殘殺的惡行，獎勵辛勤耕作的百姓。他們設置官職、分配職責，以此治理家國；樹立教化來引導百姓，使百姓懂得禮儀。從此，百姓都安居樂業(yè)，路上沒有人拾取別人遺失的東西，夜里睡覺不用關門，媧羲城也因此成為天下文明的起源地。

   后世的人們感念女媧、伏羲二位神明開創(chuàng)世間、治理天下的功績與恩德，便將這片土地命名為媧羲城，修建祠堂祭祀他們。五峰山當年采石的地方、推演八卦天象的高臺，至今仍有遺跡留存。而女媧補天、伏羲推演卦象、制定禮法教化百姓的事跡，也記載在典籍之中，流傳到后世，成為華夏創(chuàng)世傳說的開端。

英譯文：

Nüwa and Fuxi Deducing the Dao of Heaven and Establishing Rituals in Wa Xi City

In the primeval age of wilderness, Nüwa and Fuxi traveled eastward from Yongzhou in the west (present-day Gansu region). They crossed quicksand, climbed the Kunlun Mountains, and after overcoming countless hardships, finally reached Biyang in Yuzhou. At that time, the Dao of Heaven was disrupted, and disasters and punishments befell the people. A massive earthquake suddenly struck: the four celestial pillars supporting heaven and earth collapsed, the nine provinces of the land split apart, the sky could no longer fully cover the earth, and the earth could not fully sustain all creatures. Fires blazed endlessly, floods surged relentlessly, and the people wailed everywhere, trapped in extreme suffering.

 Seeing such a scene, Nüwa felt deep sorrow and compassion. So she climbed Wufeng Mountain in Biyang. Noticing the mountain’s lofty peaks and hard yet smooth rocks, she selected the stones as raw materials, piled firewood to build a smelting furnace, and used divine fire to smelt the stones. Roaring flames soared into the clouds, burning continuously for seven days and seven nights. The stones melted into a paste-like substance, glowing with five colors. Holding this five-colored stone paste, Nüwa ascended to the heights of the sky to mend the gaps in the heavens. She also cut off the four legs of a giant divine turtle to prop up the celestial pillars at the four directions, killed the black dragon to save the people of Jizhou, and piled up ashes from burned reeds to block the flooding waters. After the sky was mended, the earth returned to flatness, the sun, moon, and stars resumed their original orbits, and rivers, lakes, and seas flowed along their respective courses.

 After completing the feat of mending the sky, Nüwa immediately left Wufeng Mountain and headed south, where she happened to meet Fuxi, who had been tracing her footsteps. The brother and sister reunited at the top of Luohan Mountain. At that moment, the mist and clouds dispersed, and bright sunlight covered the earth. Looking up to observe the celestial phenomena, they noticed that the sun and moon moved in a fixed pattern, and the stars were arranged in an orderly manner.于是 they bent down to study the patterns on tortoise shells, deduced and comprehended the principles of the Eight Trigrams, and drew the eight trigram symbols—Qian (Heaven), Kun (Earth), Zhen (Thunder), Xun (Wind), Kan (Water), Li (Fire), Gen (Mountain), and Dui (Lake)—on stones. These symbols were used to distinguish the waxing and waning of yin and yang, and the good or bad fortune of events. Later, they walked through the fields of Biyang, observed the height of the terrain, distinguished the direction of rivers and lakes, and identified the distribution of hills, thus learning which places were suitable for farming and which for fishing.

 At that time, there were many clans across the land, each occupying a region. Some fought against each other, while others plundered one another. So Fuxi and Nüwa gathered all the tribes in Wa Xi City. They explained the laws of celestial movements and told the story of mending the sky to save the world. All tribes were convinced and jointly elected the two as the common rulers of the world. They unified and integrated the various tribes, and quelled wars and conflicts. By observing the growth and withering of plants and the migration of birds and beasts, they formulated the lunar calendar to define the four seasons, divided spring, summer, autumn, and winter, identified the Twenty-Four Solar Terms, and taught the people to sow and harvest in accordance with the seasons. From then on, the people understood the farming seasons, and grain supplies gradually became abundant.

 Subsequently, considering that the world had just stabilized and needed rules to follow, they formulated regulations: clarifying the rituals of marriage, distinguishing the order of elders and juniors, prohibiting the evil act of mutual killing, and rewarding people who worked hard in farming. They established official positions and assigned responsibilities to govern the land; they promoted education to guide the people and help them understand etiquette. Since then, the people lived in peace and contentment—no one picked up lost items on the road, and doors were left unlocked at night. Wa Xi City thus became the cradle of civilization in the world.

 Later generations, grateful for the merits and kindness of the two deities, Nüwa and Fuxi, who created the world and governed it, named this land Wa Xi City and built ancestral halls to worship them. The site where stones were quarried on Wufeng Mountain and the high platform where the Eight Trigrams and celestial phenomena were deduced still have remains to this day. The stories of Nüwa mending the sky, Fuxi deducing the trigram symbols, and establishing rituals to educate the people are also recorded in classics and passed down to later generations, becoming the beginning of Chinese creation myths.

短評：

卦象昭文明禮法定乾坤——媧羲城創(chuàng)世傳說的精神坐標與文化自信根基

植根于泌陽大地的女媧伏羲推演天道、制定禮法傳說，是中華創(chuàng)世神話的璀璨篇章，它既塑造了中華民族獨有的世界觀、人生觀與價值觀，更成為涵養(yǎng)民族文化自信的源頭活水。

   從世界觀來看，這則傳說勾勒出“觀象制器、天人合一”的認知框架。女媧伏羲在泌陽仰觀天象、俯察地理，從日月星辰的運行規(guī)律與龜甲紋路中推演八卦之理，又依草木榮枯制定農(nóng)歷節(jié)氣，將天地自然的秩序轉化為人間可遵循的法則。這種“以天道定人道”的思維模式，奠定了中華民族尊重自然規(guī)律、追求天人和諧的世界觀底色，讓“道法自然”的理念融入民族血脈。

  在人生觀層面，女媧伏羲的事跡詮釋了“擔當濟世、開物成務”的生命追求。面對天柱崩壞、洪水肆虐的洪荒絕境，女媧煉石補天、拯民于水火；天下初定后，二人又推演八卦、制定禮法，終結部落紛爭、開啟農(nóng)耕文明。這種“為生民立命、為萬世開太平”的擔當精神，為中華民族樹立了“以天下為己任”的人生標桿，讓“自強不息、造福蒼生”成為刻入骨髓的人生信條。

   于價值觀維度，傳說凝練出“崇德尚禮、協(xié)和萬邦”的價值內(nèi)核。女媧伏羲在媧羲城劃定長幼次序、確立婚嫁禮儀，以禮法規(guī)范部落行為；設置官職、教化百姓，實現(xiàn)天下部落的和諧統(tǒng)一。這種“以禮治國、以和為貴”的價值取向，構建了中華民族重秩序、尚和諧的道德準則，更催生了“大一統(tǒng)”的文化共識，成為維系民族共同體的精神紐帶。

   在文化自信的建構中，泌陽媧羲城傳說更具有不可替代的意義。其一，它錨定了泌陽作為華夏早期文明發(fā)源地的歷史地位，五峰山的煉石遺跡、羅漢山的卦象高臺，皆是中華創(chuàng)世文明源遠流長的實物佐證，讓文化自信有了具體可感的地域依托；其二，傳說中蘊含的天人和諧思想、擔當奉獻精神與崇德尚禮理念，歷經(jīng)數(shù)千年依然與當代社會的價值追求同頻共振，彰顯出中華優(yōu)秀傳統(tǒng)文化超越時空的強大生命力；其三，女媧伏羲作為中華民族共同尊崇的人文始祖，其在媧羲城開天辟地、創(chuàng)制文明的壯舉，早已成為民族精神的象征，這則傳說也成為向世界講述中國故事、傳遞中國精神的重要載體，讓民族文化自信擁有了深厚的精神底氣。

   媧羲城的卦象石刻跨越千年，女媧伏羲的文明火種薪火相傳。這則源自泌陽的古老傳說，正以永恒的力量塑造著中華民族的精神品格，為我們在新時代堅定文化自信、勇毅前行注入不竭動力。

Short Review:

The Radiance of Five-Colored Stones Shines Through the Ages — The Spiritual Value and Cultural Confidence Core of the Legend of Nüwa Reforging Stones to Mend the Heavens

The legend of Nüwa reforging stones to mend the heavens, rooted in Wufeng Mountain of Biyang, is a classic narrative engraved on the spiritual map of the Chinese nation. It not only shapes the unique world outlook, outlook on life and values of the Chinese nation, but also serves as the spiritual foundation for consolidating national cultural confidence.

 From the perspective of world outlook, this legend embodies the ancient ancestors’ simple cognition of cosmic order and their consciousness of active construction. The catastrophic scene of the sky tilting northwestward and the earth sinking southeastward is a visualized imagination of natural phenomena by the ancient ancestors; while Nüwa’s magnificent feat of smelting five-colored stones to mend the sky and cutting off the legs of a giant turtle to prop up the four poles demonstrates the positive concept that humans are not passive recipients of celestial and terrestrial changes, but can rely on wisdom and strength to repair the heaven and earth and restore order. This belief that "humans can promote the Dao" breaks the blind reverence for natural disasters, laying the foundation of the Chinese nation’s world outlook that respects the laws of heaven and earth while daring to transform reality.

 At the level of outlook on life, Nüwa’s image interprets the lofty pursuit of "shouldering responsibilities, making dedication and saving the people and stabilizing the nation". Faced with the doomsday scenario of the heaven and earth collapsing and the people suffering, Nüwa did not flinch. Instead, she traveled far to Wufeng Mountain of Biyang to search for stones and smelt them into slurry, shouldering the heavy responsibility of mending the sky with her own efforts, and further slaying the black dragon and piling up reed ashes to quell the disasters. This fearless spirit of "securing a stable life for the people" has set a life benchmark of "caring for all living beings and bravely undertaking great justice" for the Chinese nation, integrating the sense of responsibility that "everyone has a duty to safeguard the rise and fall of the nation" into the national blood, and inspiring later generations to step forward and defend their homeland in times of crisis.

 In the dimension of values, the legend condenses the spiritual core of "self-improvement and perseverance". It took Nüwa eighty-one days to collect the five-colored stones and forty-nine days to smelt them to mend the sky. The hardships during this process are self-evident, yet she never gave up and finally restored the cosmic order. This quality of fearlessness in the face of hardships and perseverance has constructed the Chinese nation’s value orientation of "as heaven maintains vigor through movements, a gentle man should constantly strive for self-perfection", becoming the spiritual driving force that supports generations to overcome difficulties and forge ahead.

 In the construction of cultural confidence, the Biyang legend of Nüwa reforging stones to mend the heavens holds irreplaceable significance. First, it anchors Biyang’s status as an important birthplace of Chinese creation myths. The legends of five-colored stones and sacrificial traditions preserved on Wufeng Mountain confirm the long history and regional roots of Chinese mythological culture, endowing cultural confidence with tangible historical support. Second, the sense of responsibility, people-oriented thought and striving will contained in the legend are still highly consistent with the value pursuit of contemporary society after thousands of years, demonstrating the powerful timeless vitality of excellent traditional Chinese culture. Third, as the common revered creator goddess of the Chinese nation, Nüwa’s image of mending the sky and saving the world has long become a symbol of the national spirit, and this legend has accordingly become an important carrier for showing the unique charm of Chinese culture to the world, endowing national cultural confidence with profound spiritual strength.

 The radiance of the five-colored stones on Wufeng Mountain has spanned thousands of years, and the spiritual monument of Nüwa stands firm forever. This ancient myth originating from Biyang, with its eternal power, continues to shape the spiritual character of the Chinese nation, injecting inexhaustible motivation for us to uphold cultural confidence and forge ahead courageously in the new era.