According to some sources there was a special torment reserved for
certain women called the Blood Pool Hell. It is closely related to a belief
systems dealing with pregnancies - both successful and failed. Here
Datsueba played a different role and evolved into "a guarantor of safe
childbirth." At birth she provides each child with a "placental cloth" which
must be returned at the time of death.
WARNING!
For those who are
easily made queasy, disturbed or are just plain prudish: Do not read the
entry shown immediately below.
The most blatant
case of Buddhism's relentless enforcement of the blood taboo is the
propagation of the Sūtra of the Blood Bowl (...Jap. Ketsubongyō
[けつぼんぎょう]). The short apocryphal scripture of Chinese origins opens with the
arhat Mulian... descending to hell in search of his mother. Upon discovering
a blood pond full of drowning women, Mulian asks the hell warden why there
is no man in this pond, and is told that this hell is reserved for women who
have defiled the gods with their blood. Having found his mother, Mulian is
unable to help her. In despair, he returns to the Buddha and asks him to
save his mother. The Buddha then preaches the Sūtra of the Blood Bowl.
This scripture first explains the cause of women's ordeals: women who died
in labor fall into a blood pool formed by the age-long accumulation of
female menses, and are forced to drink that blood. This gruesome punishment
is due to the fact that the blood was spilled at the time of parturition
contaminated the ground and provoked the wrath of the earth god."
Quoted from: The
Power of Denial: Buddhism, Purity, and Gender, by Bernard Faure,
published by Princeton University Press, 2003, p. 73.
Mulian in Japanese
is Mokuren (目連). In the Chinese version of the story of his mother
she is a terrible woman who is not only greedy, but refuses to offer food to
monks. And these are only two of her sins. In the Japanese version, the Mokuren no sōshi,
she has morphed into a model mother. (Ibid., p. 146) "Yet, she is reborn as
a hungry ghost as a punishment for her obsessive maternal pride. The 'sin of
motherhood,' based on blind love of a parent for a child, is expressed by
the topos of the 'darkness of heart' (kokoro no yami) of the mother."
(Ibid., p. 146-7) Kokoro no yami = 心の闇.
There is another
story of a living woman descending to the Blood Pool to rescue her mother.
Like Mulian she is willing to drink from the pool. Her willingness alone
transforms the Blood Pond into the Lotus Pond and all of the suffering women
are rescued. "In a version of the ritual inspired by this scripture, and
still performed today in Taiwan, the children of a dead woman, at the time
of the funeral, redeem their mother's sin by symbolically drinking the blood
that was spilled during their childbirth.
The Blood Bowl
Sūtra
seems to have spread in Japan during the medieval period. The fact that the
Japanese commentaries emphasized menstrual blood rather than parturition
blood has led to the somewhat misleading translation of the scripture's
title as 'Menstruation Sūtra.'" This becomes a sin damning all women.
"Because they were born as women, their aspirations, to buddhahood are weak,
and their jealousy and evil character are strong. These sins compounded
become menstrual blood, which flows into two streams in each month,
polluting not only the earth god, but all the other deities as well."
(Ibid., p. 76)
Faure continues by
giving examples of ghost possession which can cause a female to descend to
hell, but he also gives remedies to correct this injustice. One sect would
place the
Sūtra of the
Blood Bowl into a woman's coffin to help bring about her salvation.
(Ibid., p. 77)
"The Blood Pond
Hell also appears in a text related to Tateyama, a place believed to be the
gate to the other world..." Women were not allowed to climb the mountain,
but they were allowed to ritually change themselves into men. However, to be
careful, they were still banned from making the pilgrimage. Instead they
would acquire copies of the
Sūtra of the
Blood Bowl which they would then give to monks who would carry them to
the top and throw them into "...an earthly replica of the Blood Lake."
(Ibid., pp. 77-8)
Faure notes that
Buddhism considers menses natural, but still give it a sexist twist by
giving it a karmic meaning. Hence, females defile their world because of
past transgressions. While it may be considered natural "At the same time
that it reinforces female guilt, Buddhism claims to offer absolution. By its
magic power, the
Blood Bowl Sūtra
allowed women to avoid the ritual pollution of menses and childbirth to come
into the presence of the gods and buddhas." Now the sutra wasn't just used
for funerary purposes, but also as talismans for the living. On one hand
Buddhism seemed to be condemning blood pollution while on the other praising
motherhood. This concept of Buddhist salvation "...is based on male
superiority, exploiting female fears, more than on compassion." (Ibid. p.
78)
"The blatant
injustice of the Blood Pond Hell was accepted by women as just another 'fact
of life' (or rather, of death) - a woman's life of toil and trouble."
(Ibid. p. 79) In another account a nun describes a woman's life of grief:
The husband has total control. "After they are married she necessarily
suffers the pain of childbirth, and cannot avoid the sin of offending the
sun, moon, and stars with the flow of blood." By the time of the Heiki
monogatari (平家物語) pregnancy and childbirth were described as
"pure hell" and 90% of women were thought to die giving birth. This, of
course, was an exaggeration. (Ibid., p. 80) In a text called 'The Path to
Purification' a description of the child in the womb makes it sound as
disgusting as disgusting can be. This is as far from being reborn on a lily
pad in the Western Paradise as one can get. 90% would be a
shocking figure if it were true, but odds are, while the numbers were great,
it couldn't have been that high. Faure relates a couple of other
possibilities for the death of the mother after a long and torturous
pregnancy and birth: 1) In the case of Māya, Buddha's mother, who passed
away one week after giving birth, she died to avoid sexual intercourse in
the future. Obviously a willful death. Or, 2) she died heart-broken knowing
that Buddha, her beloved son, would be leaving soon. There are even accounts
that say that the mothers of all of the Bodhisattvas died for the same
reason seven days after their deliveries. "the could not escape the grief of
motherhood." Māya's sister adopted the new born child, but she became blind
from weeping when he left home. Her sight was restored when he returned.
(Ibid., pp. 148-9)
The exclusion of women
from sacred sites in Japan due to blood pollution is referred to as
nyonin kekkai (如人結界). We have noted elsewhere that women
were prevented from making pilgrimage climbs up mountains. This made sense
in the Japanese mind for both the traditional association of the mountains
with kami and the Buddhist concepts of pollution. "The mountain and
the temple are symbolically equivalent. Therefore, the most extreme purity
was required in both the temple's inner sanctuary and on the sacred peak.
This contrasts with the profane impurity that rules at the bottom of the
mountain or outside the urban temple's gate." Faure does cite the belief
expressed by Abe Yasurō (阿部泰郎) that if a woman does defile a
Buddhist site it is miraculously purified anyway. (p. 238)
In the 2008 translation of the
Tale of Heike by Watson and Shirane it states in footnote 8 on page 161:
"According to Buddhist belief, a woman may not become (at least directly) a
Brahma, an Indra, a devil king, a wheel-turning king, or a buddha. She is
expected to submit to and obey her father in childhood, her husband in maturity,
and her son in old age when she is widowed." |