以往的明末清初耶佛相遇研究,更为注重天主教和佛教间的冲突和对比。本文更倾向于身处耶佛相遇处境内的士人的宗教内对话。来世问题不仅是耶佛宗教间论辩的焦点，也是士大夫的宗教内对话转化信仰的主旨。 / 这是因为晚明时期传统儒学影响，更加关注生死问题的讨论。晚明儒释交融，逃禅悦禅狂禅成为一时风尚。而天主教的传入给关心生死议题的士大夫提供了另一种资源。相对于流于空虚玄妙的禅学而言，很多人认为天主教是一种"实心"、"实行""实学"的思想体系。 / 明清之际，佛学的发展趋势是禅净合流，唯心净土与弥陀净土慢慢融合。禅净双修在士大夫中很受欢迎。因此，士大夫对天主教生死关的理解不仅与禅学相关，也与净土相关。 / 明朝政策使瑜伽僧和禅讲僧鼎立，使经忏法事弥漫于士人的日常生活中，这也与净土信仰相关联。对这些经忏科仪的批判，也成了天主教徒理解来世的一个面向。 / 来世问题，中国天主教徒认为这是儒学的疏略之处，构成了"补儒易佛"的重要内容。 / Most of the existing studies of the Buddhist‐Christian encounter during the Ming and Qing dynasties emphasize the conflict and contrast between Chinese Buddhism and Catholicism. The present study tends to focus on the intra religious dialogue of the participants. It will indicate that the problem of next‐life or life after death was not only one of the foci of dialogue, but also one of the key aspects of the transformation of faith caused by intra‐religious dialogue of the Chinese intellectuals at that time. / During the late Ming period, under the influence of traditional Confucianism, the matters of life and death became a focus of debate. At that time, the escapist Ch’an Buddhism became an ethos, and interactions took place between Buddhism and Confucianism. When Catholicism was introduced into China, it offered a spiritual alternative to the Chinese intellectuals who cared about matters of life and death. In contrast to the relatively more speculative and mysterious Ch’an, many Chinese found Catholicism a more genuine, concrete and practical system of thought. / With regard to the Buddhism during the Ming and Qing dynasties, an important trend of development was the combination between Ch’an and Pure Land Buddhism, particularly the gradual integration between the Amitabha Pure Land and the Heart‐Only Pure Land. Dual cultivation of Ch’an and Pure Land was very popular among the Chinese intellectuals. For this reason, the Chinese intellectuals’ understanding of the Catholic view of life and death related not only to Ch’an, but also to Pure Land Buddhism. / The governmental policy of Ming dynasty made the ritual monks stand on equal footing with the lecturing monks, and the Buddhist rituals, including those related to Pure Land Buddhism, integral part of the daily life of the intellectuals. The critique of these rituals formed an important aspect of the Catholic view of next‐life. Many Chinese Catholics took the problem of next life as one of the limitations or neglect problems of Confucianism, and made it one of the major contents for the strategy of "supplementing Confucanism and replacing Buddhism". / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 劉晶晶. / Thesis submitted: December 2013. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 182-205). / Abstracts also in English. / Liu Jingjing.

張雪松. / Thesis (doctoral)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (p. 251-265). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Zhang Xuesong.

University of Macau / Faculty of Social Sciences and Humanities / Department of History

本文通過考察吉安青原山寺的歷史來探究宋到清初佛教寺院與地方士人精英的關系演變。 / 宋元時期，文人碑刻為佛寺帶來聲譽和地位，青原山寺僧通過與上層士大夫精英打交道來獲取文化和政治上的支持。從9 世紀開始，由於禪宗部分宗派的改宗溯源，青原行思和尚最終在宋代官修禪宗史籍中確立正統地位，青原山寺被稱為禪宗「七祖道場」。南宋吉州科舉的興盛和高層士人的崛起催生了吉州的地域認同，青原山在廬陵文化的塑造中成為地方認同的標簽。但是在經濟上，像宋元吉州許多佛寺一樣，青原山寺通過在寺內或寺旁修功德祠的方式與當地富人做生意來獲得捐施。 / 明代中前期佛教發展走入低潮，洪武皇帝禁止官員與佛寺僧人打交道，以防僧俗勾結。嘉靖時期的毀「淫祠」運動和禁制佛教法令對佛寺造成了災難性的打擊。王學士人和吉安府地方官積極投身開展毀「淫祠」運動，打擊佛寺，清算寺產，青原山寺深受其害。從16 世紀30 年代開始，王學士人在青原山定期舉行講會，變寺院為書院，青原山寺因而被王學講會和儒學祭祀所占領，成為吉安府讀書人求學的精神聖地。 / 萬曆年間宮廷的崇佛勢力和晚明由政治焦慮而產生的崇佛熱潮波及吉安。在這場佛教復興中，有青原山求學經歷的第三、第四代王學人士熱衷於佛寺的興修。在晚明數十年間，通過科考、學術和姻親組成的吉安上層士大夫家族圈對青原山寺捐修的熱情持續不減。他們將王學會館神祠移至寺外，重修寺院，購買寺田。而嘉靖以來形成的青原山王學講會和精英文化傳統，使得吉安上層士人主導了青原山寺佛教的復興。 / 清初青原山在地方官和士紳庇護下成為明遺民逃禪之所。三藩之亂以前的清初地方官員創造了比較寬松的政治環境，順治至康熙年間，由前明逃禪官員住持的青原山寺，在省、府、縣三級官員、地方士紳和府縣學生的支持下，贖回大量土地、增建建築規模，免去里甲徭役，收留前朝遺民。青原講會重新恢復，成為全府知識活動的焦點所在。 / This dissertation examines the relationship between Buddhist monasteries and local literati elites in Jiangxi from Song to early Qing, with focus on a specific monastery: the Qingyuan si . / Literati inscriptions was a fountain of fame and prestige for Buddhist monasteries in Song-Yuan Ji'an.Thus monks constantly sought for cultural and political support from upper elite officials. Song Jizhou enjoyed unprecedented examination success and produced many high officials, which led to the birth of a territorial identity among the literati. Mount Qingyuan, renowned as a sacred site of the seventh Patriarch of Chan Buddhism--Qingyuan Xingsi( 青原行思), a result of genealogical writing since the 9th century, was constructed into the local identity in this process.The economic base of Qingyuan si, like many others in Song-Yuan Jizhou, however, lied in donations in exchange for a sacrifice hall built in or adjacent to the monastery. / The first two centuries of Ming was a gloomy time for Buddhism. Founding emperor Hongwu thrust a wedge between monks and officials to prevent conspiracy. The Jiajing period witnessed calamitous strikes to Buddhist monasteries in a movement to demolish 'illicit temples', together with anti-Buddhist edicts issued by the Jiajing Emperor. Yangming scholars and local officials alike actively participated in tearing down and confiscating land of 'illict temples', among which was Qingyuan si. In the meantime, the rise of Yangming school made Qingyuan si a prominent site of Yangming huijiang (learning and discussing meetings), turning it into a Yangming Academy and spiritual center of scholarship in Ji'an since the 1530's. / In the Buddhist revival driven by inner court forces and a nationwide fever for Buddhism out of political anxiety, the third and fourth generations of Yangming scholars in Ji'an demonstrated great enthusiasm in restoring Buddhist monasteries. During the remaining years of Ming, gentry families of Ji'an, connected by scholarship and marriage, showed consistency in monastic patronage under which Qingyuan si managed to remove Yangming halls, restore Buddhist constructions and reacquire much land. Moreover, donation to the monastery then became a sphere largely exclusive to a privileged literati group as a result of its elite tradition formed in the Jiajing era. / Early Qing Qingyuan si served as a shelter for Ming loyalists. The Ming-Qing transition cracked down some old patronal literate families of Qingyuan si by war. However, under the protection of supportive local officials, surviving gentry families and students, the monastery benefited from two decades of peaceful time due to a mild political climate before late 1670s. Former Ming high officials were invited abbots, land was redeemed, and labor service was relieved. The reopened Qingyuan huijiang once again made it a focal place of intellectual activities. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 敖迎盈. / "2012年12月". / "2012 nian 12 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 105-114). / Abstract in Chinese and English. / Ao Yingying. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第二章 --- 歷史地理 --- p.9 / Chapter 1. --- 吉安歷史地理 --- p.9 / Chapter 2. --- 吉安早期佛教史概況 --- p.17 / Chapter 第三章 --- 明以前吉安佛教與青原山 --- p.24 / Chapter 1. --- 改宗溯源與禪宗正統的書寫青原山「七祖」道場之由來 --- p.24 / Chapter 2. --- 宋元時期的文人、官員與青原山 --- p.29 / Chapter 3. --- 從宋長者祠看宋元青原山寺的受捐和社會功能 --- p.37 / Chapter 第四章 --- 從佛教「祖庭」到儒學「聖域」：明代王學講會與青原山佛寺的困境 --- p.41 / Chapter 1. --- 王陽明與嘉靖時期吉安府王學 --- p.43 / Chapter 2. --- 「毀淫祠」運動與嘉靖年間佛寺的生存困境 --- p.48 / Chapter 3. --- 16 世紀的青原王學會講 --- p.53 / Chapter 第五章 --- 晚明佛教復興和吉安士人的參與 --- p.63 / Chapter 第六章 --- 明末清初青原山僧人、地方士紳與吉安府政治的變遷 --- p.80 / Chapter 第七章 --- 結論 --- p.100 / 參考文獻 --- p.105

本文以晚明天台宗的發展為主題，并試圖通過浙江這一個案的研究來探究晚明時期中國佛教發展的特點。 / 晚明佛教的復興運動是一個各種佛教發展"模式"競爭的場所。在這裡，不同的人物或派別基於他們所理解的時代需要而有意識的"修剪菩提樹"，由此而產生各種風格迥異的佛教發展模式。晚明天台宗的復興運動也正是當時各種佛教發展模式中重要的一環。 / 本文首先通過考證得出正統譜系中晚明以來的這些天台宗祖師是由幾系以不同寺院為基礎的僧團編輯而成，并在四份傳承譜系的比較中，得出晚明天台宗在幽溪傳燈之後，由高明寺發展至浙江一帶不同地域的數系傳承，而智旭的靈峰寺僧團在明末清初一直秉承"不自立宗"的宗旨，兩者並非是"念珠式"一襲相承。要理解明清以來天台宗發展的走向，須要首先理解高明寺一系百松真覺、幽溪傳燈所領導的晚明天台宗的"中興"。 / 從百松真覺的續弘台宗，到幽溪傳燈時期的鼎盛，天台宗已成為東南浙江一帶頗具影響的派別。晚明天台在發展的模式的探索上，以幽溪傳燈的思想最為代表，他認為天台宗所傳的教法是最契合如來本心的，故而在其理論構建中，處處發明天台教旨，將其置於理論建構中的最高地位。 / 由於智旭思想中多有涉及天台教學，故而他和天台宗之間的關係歷來多有爭訟。本文則通過智旭與天台一系僧團的交流，特別是在他思想探索時期與幽溪傳燈的弟子的"共締千古盟"，來說明他爲什麽會如此注重天台教學。至於爲什麽他會被塑造為天台祖師，本文則通過明清天台譜系的研究來考證智旭的靈峰寺僧團在清中前期與幽溪傳燈一系傳承的交往以及逐漸演化為天台法脈的過程，并試圖通過明清佛教的組織形式來探討這種轉變的原因。 / 智旭與幽溪傳燈在模式上諸宗融合與宗派爭鳴兩種意見的分歧也促使我們對晚明佛教的融合論作進一步的反思。由於"佛教"這一術語的模糊性，每種發展模式的僧人都將自己所認同的教學模式認為是佛教的正統代表，因而，在他們判別各宗派佛法高低以及融合他宗時，不可避免的將自身所認同的佛法置於最高或最核心的地位，於是所謂的融合也就不可避免的變為伸張一家教旨的論斷，各種模式之間，甚至各種主張融合的模式之間的矛盾和爭訟也因此不可避免。 / In this thesis, I aim to discuss the development of T’ien-t’ai school in Late Ming and try to explore, through this case study, the characteristics of Chinese Buddhism in this period. / The Late Ming Buddhist revival is like a site of contestation by different Buddhist development "models", each kind of which intentionally "prunes the bodhi tree" according to its own understanding of Buddhism and the needs of their time. / From the time of Baisong Zhenjue (百松真覺) to Youxi Chuandeng (幽溪傳燈), the T’ien-t’ai School has become an influential faction of Buddhism in southeast China. The characteristic of their model is to highlight their sectarian identity, they put their teaching of T’ien-t’ai as the hightest in their scheme of classification of doctiones and as most conforming to the heart of the teachings of Buddha. / In the study of late Ming Buddhism, there has been much dispute on the relationship between Ouyi Zhixu (蕅益智旭) and the T’ien-t’ai School. In this thesis, I try to reveal Ouyi Zhixu’s communication with the disciples of Youxi Chuandeng to illustrate why he paid so much attention to the T’ien-t’ai teaching. As for why Ouyi Zhixu is presented as the patriarch of T’ien-t’ai School, I will show, through the textual research of T’ien-t’ai lineage recrods during the Ming and Qing Dynasties, how the lineage of the Lingfeng Temple (靈峰寺) sangha in early and mid Qing was transformed to become one of the T’ien-t’ai lineages. / The different understanding of Ouyi Zhixu and Youxi Chuandeng on syncretism or sectarian identity prompts us to rethink the syncretism of Late Ming Buddhism. Because of the ambiguity of the term "Buddhism", all different development models claims that they are the orthodox representation of Buddhism. In different scheme of doctrinal classification (判教), all factions will inevitably put their own theory as the highest or the core teaching of Buddhism. / The ambiguity of the term "Buddhism" also applies to the understanding of Buddhism by the gentry from Confucianism. What they are dealing with is different models of Buddhism, but not Buddhism as a whole. Therefore, the so-called syncretism of Confucianism and Buddhism or the unity of the three teachings (三教合一), actually refers to the relationship between the gentry and the kind of Buddhism that they identitied with. Moreover, the syncretism of Confucianism and Buddhism were with complicated social and historical background. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 馬炳濤. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 137-147). / Abstracts also in English. / Ma Bingtao.

背景: 近代不少西方的實證心理治療方法都開始採納東方源來已久的身心治療，來醫治常見的情緒病，例如：抑鬱症，效果最為顯著。這個發展趨勢正好回應現存醫療制度及資源的限制，或其他社會文化及個人所造成的障礙。本研究旨在檢視一種促進身心健康的中國禪宗身心治療方法 － 以「德建身心療法」對比於 「認知行為治療法」及「等候對照組」，在治療一羣抑鬱症患者的抑鬱情緒、腦功能的改善及其身体健康等的療效。 / 研究方法: 在一個精神科門診部內，研究員召集了75 名成人的抑鬱症患者。他們都是有不同程度的抑鬱情緒或身體健康問題，同時有興趣參加為期十節的「德建身心療法」或「認知行為治療法」。 在對照基本資料後 (如年齡、學歷、抑鬱程度，初患或復發) ，他們被隨機分派到「德建身心療法」、「認知行為治療法」或「等候對照組」中。治療前及治療後，抑鬱症患者都會接受情緒、腦功能、健康狀況及腦電波的評估。 / 結果: 整體而言，相對於「等候對照組」，「德建身心療法」及「認知行為治療」更有效地減低患者的抑鬱症狀。此外，「德建身心療法」更帶來一些其他組別所末見的療效；包括有效地提昇患者的專注力、記憶、執行功能、腸道功能及睡眠質素。再者、研究亦發現「德建身心療法」的參加者，在有關正面情緒和專注力的兩個客觀量化腦電波(QEEG)指數上有顯著的攀升。意外地，在短短的十星期後「德建身心療法」參加者使用抗抑鬱药的份量亦有效地減少。 / 總結: 本研究的結果顯示中國的禪宗身心治療方法 －「德建身心療法」在治療抑鬱症患者的情緒捆纏、腦功能失衡、睡眠及腸道功能、提升正面情緒及專注力的量化腦電波指數都有明顯的功效。 / BACKGROUND: There are growing interests and encouraging findings of adapting and developing Mind-Body Intervention into evidence-based group treatment for common mental disorders such as depression. The advancement is a partial response to the limitations on the availability and accessibility of the existing treatment in the current health care system for depression, and/or a partial response to the socio-cultural and personal reasons in different communities. The present study aimed to evaluate the effectiveness of a newly developed Chinese Chan-based treatment the Dejian Mind-Body Intervention (DMBI), as compared to the groups of Cognitive-behavioural Therapy (CBT) and Wait-list control, in alleviating depressive mood and improving physical health of adult depressive patients. / METHOD: Seventy-five patients with the diagnosis of Major Depressive Disorder were recruited in the current study. They were stratified for age, education, level of depression, course of illness before random assignment to receive either 10-session DMBI or CBT, or placed on a wait-list. Pre-post measurements included primary outcome measures on psychiatrists’ rating and self-evaluated mood scores (HRSD and BDI) and secondary outcome measures on performance in different neuropsychological assessment (Executive function, Attention, Memory). The three groups also compared among different sleep (SOL, TST, and WASO), gastrointestinal parameters as well as neurophysiological QEEG indices. / RESULTS: Both the DMBI and CBT groups demonstrated significant reduction in depressive psychopathology after intervention. However, the DMBI group but not the CBT or Wait-list control groups demonstrated significant improvement in attention, verbal memory, executive function, gastrointestinal health and overall sleep quality. Besides, Dejian Mind-Body Intervention brought about significant increase in objective QEEG measures of positive affect and attention that were not evidenced in the other two groups. Participants in the DMBI group also demonstrated significant reduction in the use of anti-depressant after the end of 10-week treatment. / CONCLUSIONS: Findings of the current study suggested that a Chinese Chan-based Dejian mind-body intervention has positive effects on improving the mood and health conditions of individuals with depression. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Wong, Yun Ping. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 79-109). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract also in Chinese; some appendixes also in Chinese. / ABSTRACT --- p.iii / CHINESE ABSTRACT --- p.v / ACKNOWLEDGEMENTS --- p.vii / TABLE OF CONTENTS --- p.ix / LIST OF TABLES --- p.x / LIST OF FIGURES --- p.xii / LIST OF APPENDICES --- p.xiii / LIST OF FIGURES --- p.xii / Chapter CHAPTER I: --- INTRODUCTION --- p.1 / PURPOSES OF THE PRESENT STUDY --- p.26 / Chapter CHAPTER II: --- METHODS --- p.29 / Chapter CHAPTER III: --- RESULTS --- p.47 / Chapter CHAPTER IV: --- DISCUSSION --- p.68 / GENERAL DISCUSSION --- p.70 / CLINICAL IMPLICATIONS --- p.76 / LIMITATION AND SUGGESTIONS FOR FUTURE DIRECTION --- p.77 / REFERENCES --- p.79 / TABLES --- p.110 / FIGURES --- p.124 / APPENDICES --- p.128

After China adopted the reform and open door policy in early 1980s, thanks to their knowledge on Buddhism, their familiarity of religious rituals, and their experience in temple management, vegetarian women have doubled their efforts not only to transmit their traditions their next generation but also to establish the authentic Buddhist image of temples in Southern Fujian. (Abstract shortened by UMI.) / The research is carried out according to the discussions on (1) the gender and power relations within the religious institutions that were re-presented and re-produced by renaming vegetarian women as Brahma-carya upasika, and (2) the influences of being identified as Brahma-carya upasika on the life and religious practice of these vegetarian women. From a bifocal perspective, the study demonstrates that women are victim as well as agent within a religious organization in a patriarchal society. It has been discovered that vegetarian women in Southern Fujian have been suppressed yet they have also made use of the opportunities of changing their identity since the late Qing Dynasty. Study results also show that [vegetarian] women in Southern Fujian have adopted obedient attitudes instead of revolutionary means to establish their space and women culture. This could be considered as their expedient means and power yet indicates their powerlessness under the patriarchal society and religion. In other words, they have employed the least powerful approach to conducting their religious life and maximizing their power for self-development. / This thesis, based on historical, textual and field studies, explores a special religious group of vegetarian women (Caigu in Chinese) in Southern Fujian. The research is focused on examining their identify transformation as a religious group to a Buddhist organization along the process of societal change from the end of the Qing up to present time. The key issues discussed in this thesis are as following: (1) the process of institutionalization of the vegetarian women into mainstream Buddhist, (2) the elements that have exercised influences on the religious identity of vegetarian women, (3) temple managements, daily activities and religious rituals, and (4) the relationship between vegetarian women and the mainstream Buddhism in contemporary China. / 劉一蓉. / 呈交日期: 2005年8月. / 論文(哲學博士)--香港中文大學, 2005. / 參考文獻(p. i-xvi (4th group)). / Cheng jiao ri qi: 2005 nian 8 yue. / Adviser: Wai Lun Tam. / Source: Dissertation Abstracts International, Volume: 67-07, Section: A, page: 2616. / 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 Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (p. i-xvi (4th group)). / Liu Yirong.

陳韋燕. / "2007年12月". / 論文(哲學碩士)--香港中文大學, 2007. / 參考文獻(leaves 266-272). / "2007 nian 12 yue". / Abstracts in Chinese and English. / Chen Weiyan. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (leaves 266-272). / Chapter 第一章： --- 緒論 --- p.1 / Chapter 第二章： --- 佛樂在中國的變遷 --- p.10 / Chapter 第一節： --- 佛教音樂 --- p.11 / Chapter 第二節： --- 佛教音樂在中國 --- p.12 / Chapter 第三節： --- 香港佛教 --- p.16 / Chapter 第三章： --- 瑜伽燄口佛事 --- p.20 / Chapter 第一節： --- 「燄口佛事」 --- p.20 / Chapter 第二節： --- 「廣東燄口」 --- p.24 / Chapter 第四章： --- 寶蓮禪寺廣東燄口佛事個案記錄 --- p.48 / Chapter 第一節： --- 寶蓮禪寺 --- p.48 / Chapter 第二節： --- 儀式的空間 --- p.54 / Chapter 第三節： --- 儀式參與者 --- p.57 / Chapter 第四節： --- 儀軌、音聲與動作 --- p.61 / Chapter 第五節： --- 儀式的全程 --- p.63 / Chapter 第六節： --- 儀式的紀錄 --- p.74 / Chapter 第五章： --- 寶蓮禪寺廣東燄口佛事個案音樂分析 --- p.191 / Chapter 第一節： --- 器樂方面 --- p.191 / Chapter 第二節： --- 聲樂方面 --- p.196 / Chapter 第三節： --- 唱曲運用特點 --- p.230 / Chapter 第四節： --- 法器及樂器的運用 --- p.237 / Chapter 第六章： --- 儀式音樂的神性與世俗 --- p.239 / Chapter 第一節： --- 儀式音樂的硏究 --- p.239 / Chapter 第二節： --- 燄口佛事中音樂的運用 --- p.241 / Chapter 第三節： --- 廣東燄口佛事音樂的地域性和跨地域性特點 --- p.244 / Chapter 第四節： --- 儀式音聲的神性與世俗：音樂的多層次核心與非核心關係 --- p.256 / Chapter 第七章： --- 總結 --- p.263 / 參考書目 --- p.266

From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.

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