釋教打血盆儀式的意涵、流變與傳承：以新竹縣橫山鄉春盛壇為例

Abstract

本研究以新竹縣橫山鄉春盛壇啟建之喪葬拔渡法事為主要觀察對象，採用質性的文本分析法與田野調查法探討「打血盆」儀式的意涵、流變與傳承。論文包含兩大主軸，一為建立新竹縣釋教儀式專家的傳承系譜，另一則為描述打血盆的整體儀式過程，包含儀式場的布置與儀式角色，同時透過分析各家的血盆文本，據此討論打血盆的儀式意涵與流變。 關於儀式專家傳承方面，首先以口述訪談資料建立新竹縣主要釋教家族的師承系統，藉以梳理新竹客家地區釋壇彼此的關連性、分佈現況；其次，再加入除戶資料、科儀文本，進而探溯其傳承和源流。 在打血盆儀式方面，本文分析自田野蒐集而來新竹地區春盛壇、萬盛壇、廣盛壇，苗栗地區源興壇以及中國大陸廣東豐順的血盆文本，同時觀察並記錄新竹縣橫山鄉春盛壇啟建之喪葬拔渡法事，聚焦於打血盆儀式，歷經遊獄宣經、目連請佛、土地公引路、開鬼門關、破獄門、拜血盆、飲血盆酒、團圓酒與贖燈碗八個階段。在這個歷程中，女性亡靈經由儀式專家帶領孝眷共同展演之儀式戲劇「目連救母」，至儀式最高峰之飲血盆酒、團圓酒結束後，得以解除血湖之罪，終獲拔渡。 本研究發現，在新竹縣釋教的傳承上，萬盛壇系統是分布最廣、派下人數最多的一個流派，換言之，多數釋教儀式專家的知識養成乃源自於萬興壇系統，並與大陸地區的香花佛事相承一脈。而透過儀式的觀察與文本的分析，歸結出新竹地區客家族群打血盆儀式所呈現出經血的文化乃是一元的特性：女性等同汙穢的宿命在血盆儀式中不斷的被演繹與強調。另外，儀式中孝道包含「性別」，性別意謂著「汙穢」，這個汙穢必須透過子嗣去除，這也是打血盆儀式孝道的關鍵所在。

This study uses the funeral salvation rite held by Chunsheng Altar in Hengsheng township Hsinchu county as the main object of observation, adopting the document analysis and field survey method to explore the symbolic meaning, evolution and handing-down of the “breaking blood basin”.This thesis contains 2 main parts, one is for establishing the handing-down genealogy of the Buddhism ritual specialists in Hsinchu county, and the other is describing the whole process of “breaking blood basin” rite, including the layout of ritualsite and ritual roles. Meanwhile, through making analysis of each altar’s document of “breaking blood basin”, it discusses the meaning and evolution of “breaking blood basin”rite. About the handing-down of ritual specialists, first use the oral interview document to establish the passingdown system of the major Buddhism clans in Hsinchu county and to organize the distribution status and each other’s correlation in the Buddhism groups of Hsinchu Haka area. Secondly, add the household registration removal data and rite document to further trace back its handing-down history and origin. For the rite of“breaking blood basin”, this study makes analysis of the blood basin document collected from the field survey of Chunsheng altar, Wansheng altar, Guangsheng altar in Hsinchu area as well as the Yuansing altar in Miao Li area and Guangdong Fengshun in Mainland China. Meanwhile, it observes and records the funeral salvation rite held by ChunSheng altar in Hengsheng township Hsinchu county, focusing on the rite of breaking blood basin. The whole process goes through eight stages --traveling hell, Mu-lian inviting Buddha, land of god leading the way, opening the gates of hell, breaking the hell doors, worshiping blood basin, drinking blood wine, drinking reunion wine and the redemption light bowl. During the process, the ritual specialist leads the offspring to perform the ritual drama--Mu-lian saves his mom, after the rite reaches to the climax of drinking blood wine and reunion wine, the female soul can be released from the blood pool sin and get the salvation in the end. This study discovers that on the handing down of Buddhism in Hsinchu county, the system of Wansheng altar is the clan which is the most widely distributed and has the largest number of people. In other words, the knowledge cultivation of most Buddhism ritual specialists derives from the system of Wansheng altar, and the origin it derives from is the same as the origin of Xianghua Buddhist in Mainland China. And through the ritual observation and document analysis, it comes to a conclusion that the blood culture presented by the rite of “breaking blood basin” in Hsinchu Hakka is a mono-characteristic: the concept that the female are equivalent to the filthy fate is constantly interpreted and emphasized in the blood basin rite. In addition, the filial piety in the rite contains “sex”, which signifies filth, and this filth has to be removed by offspring. And this is the key to the filial piety in the rite of breaking blood basin.