『血湖寶卷』의 宣卷과 그 宗敎․社會的 의미에 관하여

@article{ART001053695},
author={ 송요후 },
title={『血湖寶卷』의 宣卷과 그 宗敎․社會的 의미에 관하여},
journal={명청사연구},
issn={1598-2017},
year={2007},
number={27},
pages={269-305},
doi={10.31329/jmhs.2007..27.007},
url={http://dx.doi.org/10.31329/jmhs.2007..27.007}

TY - JOUR
AU - 송요후
TI - 『血湖寶卷』의 宣卷과 그 宗敎․社會的 의미에 관하여
T2 - 명청사연구
PY - 2007
VL -
IS - 27
PB - 명청사학회
SP - 269-305
SN - 1598-2017
AB - The recitation of Blood-pond Precious Volume(血湖宝卷), as a kind of Blood-pot sutra, connotated some meanings: the exclusion of ritual dirtiness caused by child birth bleeding; evading calamities caused by offending gods of Earth and Heaven because of childbirth bleeding, advancing blessings, and decreasing diseases and enjoying longevity; saving one's mother and married women after their death from blood-pond hades. The basic and most important purpose of the ceremony was the third one. The Blood-pond Precious Volume(血湖宝卷) is a literary work which, Mulian Narrative(木连说话) forming the framework, the elements of Buddhism, Taoism and popular religions related with blood-pot sutra are welded into. In the Blood-pond Precious Volume, the contents of the Dun-huang(敦煌) discoveries of bian-wen (变文 transformation texts), jiang-jing wen (讲经文 texts that expound sutras) which appeared during Late Tang(唐) and Early Song(宋) were inherited. When we consider that this precious volume(宝卷) is related with Mulian Narrative which had deep influence on the Chinese popular consciousness and the Precious Volume was recited for many peoples who participated in Blood-pond entertainment(血湖善会) and prayed to the Buddhas in chorus, the recitation was not only for women. On the whole, the intellectual level of the contents of the Blood-pond Precious Volume is very lower than any other Buddhist scriptures. Therefore, most of the audiences were non-elite men and women. This is substantiated additionally by the facts that the Blood-pond Precious Volume shows characteristics different from sectarian precious volumes and expounds universal salvation for women. In the Blood-pond Precious Volume, not only pollutions caused by childbirth bleeding and child-care but also various socio-economically negative behaviors are indicated as reasons for woman's falling into the hell. These are the mirror of the contemporary society, and from these, we can infer when the Precious Volume appeared. Very simplified in the Blood-pond Precious Volume, although, the narrative on the origin of human being is structured distinctively, and the soteriology consists of two sides: one is by the intervention of God, and the other is by human endeavor. From these facts, it is thought that though syncretic, the Blood-pond Precious Volume is more deeply influenced on by Buddhism.
KW - 혈분경, 혈분재, 혈호지옥, 목련구모설화, 『불설대장정교혈분경』, 선권
DO - 10.31329/jmhs.2007..27.007
UR - http://dx.doi.org/10.31329/jmhs.2007..27.007
ER -

송요후 (2007). 『血湖寶卷』의 宣卷과 그 宗敎․社會的 의미에 관하여. 명청사연구, 27, 269- 305.

송요후 . 2007, “『血湖寶卷』의 宣卷과 그 宗敎․社會的 의미에 관하여”, 명청사연구, no. 27, pp. 269-305. Available from: doi:10.31329/jmhs.2007..27.007

송요후 “『血湖寶卷』의 宣卷과 그 宗敎․社會的 의미에 관하여” 명청사연구 27 pp. 269-305 (2007): 269.

송요후 . 『血湖寶卷』의 宣卷과 그 宗敎․社會的 의미에 관하여 명청사연구 [Internet]. 2007; 27: 269-305. Available from: doi:10.31329/jmhs.2007..27.007

송요후 . “『血湖寶卷』의 宣卷과 그 宗敎․社會的 의미에 관하여” 명청사연구 no.27 (2007): 269-305. doi: 10.31329/jmhs.2007..27.007

홈 권호 목록 논문 목록 논문 상세

『血湖寶卷』의 宣卷과 그 宗敎․社會的 의미에 관하여

명청사연구

약어 : -

2007, no.27, pp.269 - 305

DOI : 10.31329/jmhs.2007..27.007

발행기관 : 명청사학회

연구분야 : 역사학

송요후¹

¹동국대학교

인용한 논문 수 : - 서지 간략 보기

초록

The recitation of Blood-pond Precious Volume(血湖宝卷), as a kind of Blood-pot sutra, connotated some meanings: the exclusion of ritual dirtiness caused by child birth bleeding; evading calamities caused by offending gods of Earth and Heaven because of childbirth bleeding, advancing blessings, and decreasing diseases and enjoying longevity; saving one's mother and married women after their death from blood-pond hades. The basic and most important purpose of the ceremony was the third one. The Blood-pond Precious Volume(血湖宝卷) is a literary work which, Mulian Narrative(木连说话) forming the framework, the elements of Buddhism, Taoism and popular religions related with blood-pot sutra are welded into. In the Blood-pond Precious Volume, the contents of the Dun-huang(敦煌) discoveries of bian-wen (变文 transformation texts), jiang-jing wen (讲经文 texts that expound sutras) which appeared during Late Tang(唐) and Early Song(宋) were inherited. When we consider that this precious volume(宝卷) is related with Mulian Narrative which had deep influence on the Chinese popular consciousness and the Precious Volume was recited for many peoples who participated in Blood-pond entertainment(血湖善会) and prayed to the Buddhas in chorus, the recitation was not only for women. On the whole, the intellectual level of the contents of the Blood-pond Precious Volume is very lower than any other Buddhist scriptures. Therefore, most of the audiences were non-elite men and women. This is substantiated additionally by the facts that the Blood-pond Precious Volume shows characteristics different from sectarian precious volumes and expounds universal salvation for women. In the Blood-pond Precious Volume, not only pollutions caused by childbirth bleeding and child-care but also various socio-economically negative behaviors are indicated as reasons for woman's falling into the hell. These are the mirror of the contemporary society, and from these, we can infer when the Precious Volume appeared. Very simplified in the Blood-pond Precious Volume, although, the narrative on the origin of human being is structured distinctively, and the soteriology consists of two sides: one is by the intervention of God, and the other is by human endeavor. From these facts, it is thought that though syncretic, the Blood-pond Precious Volume is more deeply influenced on by Buddhism.