“建木”是上古先民崇拜的一種圣樹。
傳(chuan)說建(jian)(jian)木(mu)是溝通(tong)天地(di)人(ren)神(shen)的(de)(de)(de)橋梁。伏羲、黃帝等眾帝都是通(tong)過這(zhe)一神(shen)圣的(de)(de)(de)梯子上下往(wang)來于人(ren)間天庭。在廣漢三(san)星(xing)堆中出土的(de)(de)(de)青銅神(shen)樹上,有枝葉(xie)、花卉(hui)、果實、飛禽、走獸、懸龍、神(shen)鈴等,專家(jia)認為,這(zhe)種神(shen)樹的(de)(de)(de)原型,有可能就是建(jian)(jian)木(mu)。后“建(jian)(jian)木(mu)”在詩歌中用來泛指高大(da)的(de)(de)(de)樹木(mu)。
1.傳說中木名。生(sheng)天(tian)地之中,高百仞,眾神緣(yuan)之上天(tian)。
《山(shan)海經·海內(nei)南經》:“有(you)木(mu),其(qi)狀(zhuang)如(ru)牛,引之(zhi)有(you)皮(pi),若纓、黃(huang)蛇。其(qi)葉如(ru)羅,其(qi)實如(ru)欒,其(qi)木(mu)若蓲,其(qi)名曰建木(mu)。”郭璞(pu)注:“建木(mu),青葉,紫莖,黑華,黃(huang)實,其(qi)下聲無響(xiang),立(li)無影(ying)也。”
《山海經(jing)·海內經(jing)》:“建木,百仞無枝(zhi),有(you)九欘,下有(you)九枸,其實如(ru)麻,其葉(xie)如(ru)芒,大暤爰過,黃帝所為。”
《呂氏春秋·有始(shi)》:“白(bai)民之(zhi)南,建木之(zhi)下,日中無影(ying),呼而無響,蓋天地之(zhi)中也(ye)。”
《淮南子·墬(zui)形(xing)訓》:“建木在都廣,眾帝所自上下。”
唐盧照鄰《病梨(li)樹賦》:“建木聳(song)靈丘(qiu)之上,蟠桃生巨海(hai)之側。”
2.高樹。《后漢書·馬融傳(chuan)》:“珍(zhen)林嘉樹,建(jian)木叢生。”李(li)賢注:“建(jian)木,長木也。”
《山海(hai)經·海(hai)內經》載:“西南海(hai)黑水(shui)(shui)之(zhi)(zhi)(zhi)(zhi)間,有(you)都廣(guang)之(zhi)(zhi)(zhi)(zhi)野,后稷葬焉。有(you)膏菽、膏稻、膏稷,百谷自生,冬(dong)夏(xia)播琴,鸞鳥自歌(ge),鳳鳥自舞(wu),靈(ling)壽(shou)實(shi)華(hua),草木(mu)所聚,爰(yuan)處(chu)有(you)百獸相群(qun)爰(yuan)。此草也,冬(dong)夏(xia)不(bu)死。南海(hai)之(zhi)(zhi)(zhi)(zhi)內,黑水(shui)(shui)、青水(shui)(shui)之(zhi)(zhi)(zhi)(zhi)間,有(you)木(mu)名(ming)曰若木(mu),若水(shui)(shui)焉。……有(you)九(jiu)丘,以(yi)水(shui)(shui)繞之(zhi)(zhi)(zhi)(zhi)。名(ming)曰陶唐之(zhi)(zhi)(zhi)(zhi)丘,有(you)叔得之(zhi)(zhi)(zhi)(zhi)丘,孟(meng)盈之(zhi)(zhi)(zhi)(zhi)丘,昆吾(wu)之(zhi)(zhi)(zhi)(zhi)丘,黑白(bai)之(zhi)(zhi)(zhi)(zhi)丘,赤望(wang)之(zhi)(zhi)(zhi)(zhi)丘,
參衛之(zhi)丘,武夫(fu)之(zhi)丘,神(shen)即之(zhi)丘。有(you)木,青葉(xie)紫莖,玄華黃(huang)實,名曰建木,百(bai)仞無枝(zhi),上(shang)有(you)九欘(zhu),下有(you)九枸,其(qi)實如麻,其(qi)葉(xie)如芒,大嗥爰過(guo),黃(huang)帝所為。”
《淮(huai)南子·墬形訓(xun)》亦曰(yue):“建木(mu)在(zai)都廣,眾帝所自上下。日中無(wu)景,呼(hu)而無(wu)響(xiang),蓋天地(di)之(zhi)中也。”
這些(xie)古文(wen)獻都不約而同(tong)提到“都廣”和“建木”兩個詞。那(nei)么“都廣”在何(he)處?“建木”又是(shi)(shi)一(yi)種什(shen)么樣的(de)樹木?明代學者楊慎《山(shan)(shan)海(hai)經補注》說:“黑水都廣,今之(zhi)(zhi)(zhi)(zhi)成(cheng)(cheng)都也。”史(shi)學家蒙(meng)文(wen)通(tong)先生結(jie)論:“若(ruo)(ruo)水即(ji)后之(zhi)(zhi)(zhi)(zhi)雅礱(long)江(jiang),若(ruo)(ruo)水之(zhi)(zhi)(zhi)(zhi)東(dong)即(ji)雅礱(long)江(jiang)之(zhi)(zhi)(zhi)(zhi)東(dong),在雅礱(long)江(jiang)上(shang)源之(zhi)(zhi)(zhi)(zhi)東(dong)、黃(huang)河之(zhi)(zhi)(zhi)(zhi)南(nan)(nan)之(zhi)(zhi)(zhi)(zhi)昆(kun)(kun)侖(lun)(lun),自非(fei)岷(min)山(shan)(shan)莫屬。是(shi)(shi)昆(kun)(kun)侖(lun)(lun)為岷(min)山(shan)(shan)之(zhi)(zhi)(zhi)(zhi)高峰。……昆(kun)(kun)侖(lun)(lun)既為蜀(shu)山(shan)(shan),亦與蜀(shu)王有關。《大傳》、《淮(huai)南(nan)(nan)》皆以昆(kun)(kun)侖(lun)(lun)為中央,與《禹本紀》、《山(shan)(shan)海(hai)經》說昆(kun)(kun)侖(lun)(lun)、都廣為中央之(zhi)(zhi)(zhi)(zhi)義合。……蓋都廣在成(cheng)(cheng)都平原(yuan)而岷(min)山(shan)(shan)即(ji)矗立成(cheng)(cheng)都平原(yuan)側也。”對此(ci),著名(ming)學者鄧少琴亦稱,岷(min)山(shan)(shan)是(shi)(shi)昆(kun)(kun)侖(lun)(lun)之(zhi)(zhi)(zhi)(zhi)一(yi)臂。“岷(min)山(shan)(shan)導江(jiang),東(dong)別為沱,于《禹貢》僅一(yi)見之(zhi)(zhi)(zhi)(zhi),于殷墟(xu)甲文(wen)亦未(wei)之(zhi)(zhi)(zhi)(zhi)見”。
“建(jian)(jian)木(mu)(mu)(mu)”是上古巴蜀先民(min)崇拜的(de)一(yi)種(zhong)圣樹,它深(shen)深(shen)地(di)(di)融(rong)入(ru)了巴蜀文化之(zhi)(zhi)中(zhong)。古人何以將位于(yu)天地(di)(di)中(zhong)心的(de)圣樹稱為建(jian)(jian)木(mu)(mu)(mu)呢?專(zhuan)家考證發現,建(jian)(jian)木(mu)(mu)(mu)的(de)得(de)名(ming)和初民(min)的(de)“建(jian)(jian)中(zhong)”之(zhi)(zhi)制有(you)關(guan)。初民(min)于(yu)居(ju)處之(zhi)(zhi)地(di)(di)必立木(mu)(mu)(mu)桿旗幟(zhi)(zhi)以號眾,這種(zhong)木(mu)(mu)(mu)桿旗幟(zhi)(zhi)在甲(jia)骨文中(zhong)被稱為“中(zhong)”。
《山海經》等所描述的“都廣之野”據(ju)說是天地(di)的中心,傳說建木是溝通天地(di)人(ren)神的橋梁。由于伏羲、黃帝(di)等眾帝(di)都是通過這一神圣的梯子上下往來(lai)于人(ren)間(jian)天庭。在廣漢(han)三(san)星堆中出(chu)土的青銅神樹上,有枝(zhi)葉(xie)、花卉、果實、飛禽、走(zou)獸(shou)、懸龍、神鈴等,專(zhuan)家認為,這種神樹的原型,有可能就是建木。