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從血餘到血湖與血盆的研究=A Study on the Blood Taboo of Female Menstrual Blood and Partum Blood and the Salvation in Religion: From Female Bodily Pollution to Lake of Blood and Blood Basin |
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| 著者 |
李虹慧 (撰)=Lee, Hung-hui (compose)
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| 出版年月日 | 2020 |
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| ページ | 175 |
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| 出版者 | 輔仁大學 |
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| 出版サイト |
https://www.fju.edu.tw
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 輔仁大學 |
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| 学部・学科名 | 宗教學系碩士在職專班 |
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| 指導教官 | 鄭志明=Cheng, Chin-min |
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| 卒業年 | 108 |
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| キーワード | 生產=Childbirth; 經血=Menstrual Blood; 血盆=Blood Basin(Xuepen); 血湖=Lake of Blood(Xuehu); 殯葬儀式=Funeral Ceremony、; 女性關懷=Care for the Feminine |
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| 抄録 | 自古以來尤其在中國漢人傳統的社會中，民間對於女性的經產血有不淨及不祥的感受，並認為女性的血污會沖犯神靈並且帶來惡運。女性經血及產血，世界上各個民族在社會傳統的思考方向，也是將經產血主要放在「禁忌」與「污穢」的觀念上，尤其是以中華的漢人社會而言更是如此，而一觀念究竟是為何演化而來，讓原本是孕育生命之泉源，變成這社會民族禁忌的一環，而此禁忌的背後歷史意義，以及女性在歷史洪流中的社會定位，同樣身為女性的我，更值得深入討論。
在民間世俗觀念中，婦女因為經產血的污穢，污染了天地三光，以致對神靈有不潔之罪，而此在宗教及民間信仰上，這污穢之罪的懲罰，便是死後要下地獄受到苦難及禁錮，故在死後的喪葬儀式中，孝子女們為了讓母親免於受血盆池、血湖地獄之懲罰，藉由殯葬宗教「打血盆」拔度儀式，讓後代子孫代其亡母贖其經產血污穢之罪衍及進行懺悔，懇求神明給予赦罪寬恕，而孝子女也可以報答亡母生養育之恩，並祈求亡母早日歸往生西方極樂世界。在喪葬宗教的儀式意義上，打血盆不僅有為亡者安置和家屬撫慰哀傷的功能，同時也包含教育的意寓在內，在「儀式」上以「救贖」、「懺悔救渡」的方式來「拔渡」亡者，並且同時為孝眷親屬人等「祈福」；並且就「教化」而言，也可宣揚「孝道」、「悌道」、「為善」等中華傳統的孝道倫理及道德觀念。中國文化歷來推崇孝道，孝道思想結合喪葬儀式後，打血盆儀式更是強調了「救母盡孝」、「度母升天」的觀念，因而就更加受到民間的歡迎。
現今因為醫學衛生的進步，大眾對經產血的不潔並非如此「理所當然」的被信仰著，是否就現代女性而言，血盆儀式是對於女性社會角色地位上的關懷，以及心理層面上重要的意義，而喪葬儀式原本就帶有教孝及悲傷治療的內在隱性作用，希望能在本研究上藉由文獻資料探討，研究從女性血餘禁忌到佛道教的血盆、血湖之間的關連及思想演化。
The understanding of menstrual blood and partum blood is unclean and ominous by the public who believe that menstrual blood and partum blood would invade the gods and bring bad luck. The traditional views of various nationalities in the world for female menstrual blood and partum blood are mainly “taboo” and “filthy”, especially in Chinese Han society. The reasons of the original concept of fountain of life is evolved to social national taboo are important. Moreover, it is important for me, as a female, to deeply realize the historical significance behind this taboo and the social status of female in the trend of the times.
In the concept of layperson’s community, the world is polluted by the menstrual blood and partum blood, resulting in offending gods, which is maned unclean sins. The punishment of unclean sins in the religious belief of layperson is to be imprisoned and suffered in the pool of blood basin after death. In order to prevent the mother suffering from punishment in pool of blood basin or hell of lake of blood, the filial children will hold the performance of “hitting blood basin” in the funeral ceremony to let the descendants of the deceased mother to undertake the unclean sins and confess to the gods to get the forgiveness. Furthermore, by holding the performance, the filial children repay the deceased mother’s nurturing grace and pray for gods to let the deceased mother can go to the Western Paradise. In the extents of religious funeral ceremonies, hitting blood basin not only has the function of resting the deceased in peace and comforting the family, but also contains the features of education. It is to rescue the deceased in the performing forms of “salvation” and “confession”, to give bless for filial relatives in the family and to promote traditional Chinese ethics, such as “filial piety”, “tidal piety”, and “being good” in the features of education. Filial piety is always be advocated in Chinese culture. After the idea of filial piety is filled into the funeral ceremony, the meanings of the performance of hitting blood basin are closely related to the concepts of “rescue mother” and “save the deceased mother”, which leads it to be more popular.
Now, because of the advancement in medicine and health, the public do not have the belief in that the menstrual blood and partum blood mean unclean without questioning. Whether the performance of hitting blood basin means the concerns of the female’s social role and is important in the aspect of mentality for modern women or not, the funeral ceremonies have the implied functions of promoting filial piety and grief treatment. The author hopes that this thesis can explain the correlations of the female blood taboo and the blood basin and lake of blood in Buddhism and Daoist and the developments of the concepts. |
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| 目次 | 摘要 I
Abstract II
誌謝 III
目錄 IV
圖目錄 VI
表目錄 VII
第一章 緒論 1
第一節 研究動機與目的 2
第二節 研究方法與架構 6
第三節 文獻回顧 12
第四節 章節安排 33
第二章 血餘研究 35
第一節 血餘恐慌 35
第二節 血餘傳說 40
第三節 血餘禁忌 50
第三章 佛教的血盆信仰 59
第一節 佛教中的血盆的形成 61
第二節 佛教中的血盆經 67
第三節 佛教血盆救贖儀式 76
第四章 道教的血湖信仰 86
第一節 道教中的血湖的形成 88
第二節 道教中的血湖經 94
第三節 道教血湖救贖儀式 104
第五章 從血餘到血盆與血湖的文化反思 117
第一節 經典的反思 117
第二節 救贖的反思 125
第三節 成因的反思 130
第四節 血餘思想文化發展趨勢 137
第六章 結論 148
參考書目 150
附錄 163
元始天尊濟度血湖真經 163
慈悲血盆懺 167 |
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| ヒット数 | 26 |
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| 作成日 | 2023.05.22 |
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| 更新日期 | 2023.05.22 |
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