东亚的“圣母”信仰与山之道教——碧霞元君、娑苏、大比留女  

Faith in“Shengmu”(the Holy Mother)and Mountain⁃Worshipping Taoism in East Asia——Bixia Yuanjun,Lady Saso,and Ohohirume

作　　者：须永敬 李杰玲(译者) Sunaga Takashi(Kyushu Sangyo University)

机构地区：[1]九州产业大学 [2]海南师范大学 [3]国际日本文化研究中心

出　　处：《国际比较文学（中英文）》2024年第3期58-69,共12页International Comparative Literature

基　　金：JSPS科研费《从“非修验”到“修验道”的逆照射——近代日本和东亚山岳宗教的角度来看——》(课题编号:JP23K0082)资助的阶段成果。

摘　　要：本文着眼于中世东亚同时存在的、称为“圣母”的山岳女神,用宏观的,并且是俯瞰式的视角来考察东亚世界可能拥有“共同”的宗教经验。“圣母”这一尊称在亚细亚广泛存在,笔者认为可能是由于宋代碧霞元君“圣母”尊称的影响,但不同的“圣母”信仰有相同的地方,也有不同的地方。例如日韩的“圣母”有共同的虚舟传说。另一方面,中韩的“圣母”都是山岳女性宗教者。本文通过考察指出日韩“圣母”信仰内容上的差异,源自日韩对道教信仰的不同接受,又由于日本山岳信仰中有“女人禁制”,所以不存在女性信教者,这对日本接受道教信仰有一定的障碍性的影响。This paper focuses on the mountain goddess called“Shengmu”(or the Holy Mother)who was worshipped in medieval East Asia and examines the possible religious experiences in East Asian societies from a macro,bird’s eye view.The title of“Shengmu”has been widely used in Asia,which is arguably influenced by the word being used as an honorific for Bixia Yuanjun in the Song Dynasty.That said,different“Shengmu”worships have similarities,but also significant differences.For example,“Shengmu”worships in Japan and Korea are both influenced by the legend of the Utsuro Bune,or“Hollow Ship.”On another front,“Shengmu”in China and Korea are both female mountain-worshippers.This essay points out that the differences about“Shengmu”worship in East Asia are mainly the result of the divergence in the transmission and critical acceptance of Taoism in Japan and Korea.In addition to that,there is“prohibition for women”during Japanese mountain worship.For this reason,female mountain-worshippers are virtually nonexistent in Japan,which poses certain obstacles to the acceptance of Taoist beliefs in Japan.

关 键 词：东亚 圣母 山 道教 女人禁制 

分 类 号：B933[哲学宗教—宗教学] B958[文学—世界文学] I106