金佩瑋. / "2003年9月". / 論文(哲學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 126-133). / 附中英文摘要. / "2003 nian 9 yue". / Jin Peiwei. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 126-133). / Fu Zhong Ying wen zhai yao. / 論文摘要 --- p.i / Abstract --- p.ii / 致謝 --- p.iii / Chapter 1. --- 序章 --- p.1 / Chapter 1.1 --- 緣起與目的 --- p.1 / Chapter 1.2 --- 硏究方法 --- p.3 / Chapter 1.2.1 --- 論述分析. --- p.4 / Chapter 1.2.2 --- 質性調查 --- p.7 / Chapter 1.3 --- 理論及分析架構 --- p.10 / Chapter 1.3.1 --- 佛教學向度 --- p.11 / Chapter 1.3.1.1 --- 佛教看待女性的四種態度 --- p.11 / Chapter 1.3.1.2 --- 不利女身的斷言多爲後來竄加 --- p.12 / Chapter 1.3.1.3 --- 轉身論及法無男女論的形成過程 --- p.13 / Chapter 1.3.1.4 --- 轉男身的宗教意義 --- p.13 / Chapter 1.3.1.5 --- 女性曾爲一個歷史主體 --- p.14 / Chapter 1.3.1.6 --- 從權力角度檢視佛教女性處境 --- p.15 / Chapter 1.3.2 --- 女性主義與婦女硏究向度 --- p.15 / Chapter 1.3.2.1 --- 婦女硏究 --- p.15 / Chapter 1.3.2.2 --- 女性主義 --- p.16 / Chapter 1.3.3 --- 佛法義理原則 --- p.18 / Chapter 1.4 --- 典籍與名相 --- p.19 / Chapter 1.4.1 --- 典籍使用 --- p.19 / Chapter 1.4.2 --- 名相釋義 --- p.20 / Chapter 1.4.2.1 --- 女身 --- p.20 / Chapter 1.4.2.2 --- 成佛 --- p.20 / Chapter 2. --- 重構女身成佛的論述場景 --- p.22 / Chapter 2.1 --- 佛經時代的女性境況 --- p.23 / Chapter 2.2 --- 建立女身成佛的系譜 --- p.28 / Chapter 2.2.1 --- 佛在世勇於破禁的年代´ؤ´ؤ女性即身成就阿羅漢 --- p.29 / Chapter 2.2.2 --- 部派對立及厭惡女性的年代´ؤ´ؤ女身不能成佛 --- p.34 / Chapter 2.2.3 --- 大乘運動崛起的年代´ؤ´ؤ以轉身論解放女身 --- p.39 / Chapter 2.2.4 --- 密教與陰性興起的年代´ؤ´ؤ所有人皆能即身成佛 --- p.50 / Chapter 2.3 --- 小結 --- p.58 / Chapter 3. --- 論述背後的女人 --- p.61 / Chapter 3.1 --- 尋找女性的蹤影 --- p.61 / Chapter 3.1.1 --- 碑銘上存在的女性 --- p.62 / Chapter 3.1.2 --- 佛塔信仰體系下的女性狀況 --- p.65 / Chapter 3.1.3 --- 論爭背後的女性參與 --- p.67 / Chapter 3.2 --- 沒女身的協商與互動 --- p.69 / Chapter 3.3 --- 義理上分析和解構 --- p.71 / Chapter 3.4 --- 小結 --- p.73 / Chapter 4. --- 女修行人的協商與互動 --- p.75 / Chapter 4.1 --- 受訪者背景與成佛觀 --- p.75 / Chapter 4.1.1 --- 受訪者背景簡述、接觸佛教以及修行槪念 --- p.75 / Chapter 4.1.2 --- 不同傳統的成佛觀 --- p.78 / Chapter 4.1.3 --- 成佛信念與本身傳統相應 --- p.81 / Chapter 4.2 --- 抵抗與協商的話語 --- p.84 / Chapter 4.2.1 --- 女身之苦與障重 --- p.84 / Chapter 4.2.2 --- 抵抗與磋商 --- p.87 / Chapter 4.2.2.1 --- 人望高處成男身 --- p.87 / Chapter 4.2.2.2 --- 建構乘願再來的話語 --- p.88 / Chapter 4.2.2.3 --- 直接向權威挑戰 --- p.90 / Chapter 4.2.2.4 --- 把經教性別支配論述消弭 --- p.91 / Chapter 4.2.2.5 --- 把握佛法的隨機和弔詭性 --- p.92 / Chapter 4.3 --- 佛教女人的得力與消力 --- p.94 / Chapter 4.3.1 --- 傳統與信仰想像 --- p.94 / Chapter 4.3.2 --- 以退爲進及以傳統制傳統 --- p.96 / Chapter 4.3.3 --- 建立正面楷模及女性的傳統 --- p.101 / Chapter 4.4 --- 小結 --- p.101 / Chapter 5. --- 去性別化與權力主體 --- p.104 / Chapter 5.1 --- 從轉身到去性別 --- p.105 / Chapter 5.1.1 --- 去性別化´ؤ´ؤ現代轉身論 --- p.106 / Chapter 5.1.2 --- 轉身/去性別還是陽剛與陰柔？ --- p.107 / Chapter 5.2 --- 女性的權力與主體性 --- p.109 / Chapter 5.2.1 --- 沒女身的主體性與權力 --- p.110 / Chapter 5.2.2 --- 顛覆性的主體權力 --- p.113 / Chapter 5.3 --- 小結 --- p.115 / Chapter 6. --- 總結´ؤ´ؤ初探女性義理學 --- p.118 / Chapter 6.1 --- 新世代的衝擊與重建 --- p.119 / Chapter 6.2 --- 女性義理學及性別硏究的策略與方向 --- p.121 / Chapter 6.2.1 --- 轉身/去性別的新意涵 --- p.121 / Chapter 6.2.2 --- 回復性別平等的新傳統 --- p.123 / Chapter 6.3 --- 正視偏見與盲點 --- p.124 / Chapter 6.4 --- 結語 --- p.125 / Chapter 7. --- 參考書目 --- p.126

Amituofo recitation is the chanting of the phrase "namo Amituofo , which is a rite commonly used among Buddhists for the attainment of merit. However, the attained merits would be nullified if the initiate gets pregnant after she has done Jiezhu. This has much to do with taboos related to female sexuality. Women always have a marginalized status as the supposedly "weaker" gender having a lower social position. The association of female bodily discharges with defilement further discredits their status. Jiezhu in effect reinforces the idea of "defilement" attributed to the female body. The shame that the women feel with the male-defined negative female bodily image affirms the patriarchal hegemony. / Based on historical, textual and field studies, this thesis examines a women-oriented initiation rite called Jiezhu. Jiezhu, a once-in-a-lifetime rite of passage, is performed by menopausal women in Ninghua, Western Fujian, China. / However, ritualistic acts provide therapeutic healing. The Jiezhu woman has to go through a stage in which she has to handle the change of her role and identity as a life-giver (mothering) with the end of her procreative cycle. The ritual provides both private and public meanings to the woman and helps her relieve the physical and mental difficulties that she faces in her menopausal stage. / It is believed in the villages of Ninghua that when a woman reaches her menopausal age, she has to do Jiezhu, without which, her Amituofo recitation (nianfo) would not be efficacious. In other words, Jiezhu, as a pre-requisite for Amituofo recitation, is at the same time a purification rite. / Jiezhu appropriates the woman into a new phase of being by first providing private meanings to her. Ritualistic acts can bridge memory and imagination. The ritual program allows the woman to go back and forth the past, the present and the future. Jiezhu dramatically juxtaposes girlhood and mature womanhood, reenacts her wedding and rehearses her future funeral. Death and rebirth symbols abound. In Jiezhu, the woman "witnesses" her own funerary rites to ensure abundant personal possessions are burned for her to receive in the underworld after her death. The woman acquires spiritual strength to ease off from her menopausal stress and to allay the fears of the approach of death. Jiezhu and Amituofo recitation make up a twin tool they use to ensure a more fortunate rebirth. / Second, Jiezhu gives social meanings. The woman is given a new identity. She is now eligible for Amituofo recitation and becomes a member of the nianfo community. As social inferiority can be compensated for by a show of lavishness, Jiezhu as an expensive event creates symbolic capital. Jiezhu has become a symbol of prestige and resources that in part enhances the status of the women. / The women are also able to express their power within the limits of their traditional politics. The woman's contributions as a wife and a mother are valued and celebrated in the Jiezhu ceremony. The youthful, bright and colourful gift items given by the married daughter display a defiant tone against the association of Jiezhu with old age. Jiezhu celebrates an oft-neglected life crisis of women. / To conclude, Jiezhu on the one hand "traditionalizes", and on the other hand, as a strategic mode of action, challenges traditions through religious and social empowerment. Jiezhu preserves the established order but it also facilitates transformation in the initiate. The two dynamics of ritual are not antithetical; they produce and contend with each other. / Cheung, Tak Ching Neky. / "September 2007." / Adviser: Chi Tim Lai. / Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3178. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (p. 390-406). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in English and Chinese. / School code: 1307.