楊毅彬. / "2005年8月". / 論文([哲學]碩士)--香港中文大學, 2005. / 參考文獻(leaves 225-235). / "2005 nian 8 yue". / Abstracts in Chinese and English. / Yang Yibin. / Lun wen ([zhe xue] shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves 225-235). / 緒論 --- p.1 / Chapter 第一章 --- 「瑜伽焰口施食」儀式的緣起與演變 / Chapter 第一節： --- 「瑜伽焰口施食」儀式的釋名 --- p.14 / Chapter 第二節： --- 「瑜伽焰口施食」儀式的緣起 --- p.18 / Chapter 第三節： --- 「瑜伽焰口施食」儀式儀軌本之版本 --- p.20 / Chapter 第四節： --- 「瑜伽焰口施食」儀式内容的歷史沿流、演變 --- p.24 / 小結 --- p.39 / Chapter 第二章 --- 「瑜伽焰口施食」儀式舉行的功能及人力空間的配置 / Chapter 第一節： --- 「瑜伽焰口施食」儀式的功能 --- p.41 / Chapter 第二節： --- 「瑜伽焰口施食」儀式的時間、空間佈置 --- p.53 / Chapter 第三節： --- 「瑜伽焰口施食」儀式的法物 --- p.57 / Chapter 第四節： --- 「瑜伽焰口施食」儀式的參與者 --- p.61 / 小結 --- p.74 / 《瑜伽焰口施食》儀式的壇場佈置圖 --- p.75 / Chapter 第三章 --- 「瑜伽焰口施食」儀式的結構内容 / Chapter 第一節： --- 「啟壇」 --- p.76 / Chapter 第二節： --- 「敬供」 --- p.78 / Chapter 第三節： --- 「悲施」 --- p.131 / Chapter 第四節： --- 「結壇送聖」 --- p.165 / 小结 --- p.167 / Chapter 第四章 --- 探討「瑜伽焰口施食」儀式背後的鬼神世界 / Chapter 第一節： --- 「瑜伽焰口施食」儀式中的餓鬼世界 --- p.168 / Chapter 第二節： --- 「瑜伽焰口施食」儀式宗教世界的擴展一六道群靈 --- p.189 / Chapter 第三節： --- 「瑜伽焰口施食」儀式中人、上界神、下界亡魂之關係 --- p.196 / Chapter 第四節： --- 「瑜伽焰口施食」儀式中祖先世界及儀式的「地方化」 --- p.203 / 小结 --- p.209 / 總結 --- p.211 / 附錄一 --- p.216 / 附錄二 --- p.221 / 參考書目 --- p.225

陳堯鈞. / "2005年6月". / 論文(哲學碩士)--香港中文大學, 2005. / 參考文獻(leaves 242-247). / "2005 nian 6 yue". / Abstracts in Chinese and English. / Chen Yaojun. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves 242-247). / 目 錄 --- p.1-3 / Chapter 第一章： --- 緒論 --- p.4-23 / Chapter 第一節： --- 相關研究的回顧及總結 / Chapter 第二節： --- 研究目的、方法及成果 / Chapter 第三節： --- 水陸法會之釋名及緣起 / Chapter 第四節： --- 水陸儀文版本的研究 / Chapter 第二章： --- 明末袾宏重訂水陸儀及他之前的水陸會概況 --- p.24-65 / Chapter 第一節： --- 明末袾宏之前的水陸會概況 / Chapter 第二節： --- 晚明雲棲袾宏法師的生平 / Chapter 第二節： --- 袾宏在晚明佛教的地位 / Chapter 第三節： --- 袾宏出現的時代背景 / Chapter 第四節： --- 袾宏重訂水陸儀文的背景、基礎及理據 / Chapter 第三章： --- 水陸法會的教義基礎、流程、祭祀組織、壇場分佈及理論基礎 --- p.66-194 / Chapter 第一節： --- 水陸法會的教義基礎 / Chapter 第二節： --- 水陸法會流程 / Chapter 第三節： --- 水陸法會祭祀組織 / Chapter 第四節： --- 水陸法會内壇上堂每席的內容及壇場配置 / Chapter 第五節： --- 水陸法會内壇下堂每席的内容及壇場配置 / Chapter 第四章： --- 水陸法會外壇的儀式内容及宗教意義 --- p.195-216 / Chapter 第五章： --- 水陸法會內壇的儀式內容及宗教意義 --- p.217-229 / Chapter 第一節： --- 内壇的儀式内容及宗教意義 / Chapter 第二節： --- 一連串內壇儀式反映出水陸法會之永恆主題一普度六道受苦亡靈 / Chapter 第六章： --- 總結 --- p.230-241 / Chapter 第一節： --- 水陸法會的功能 / Chapter 第二節： --- 在整個水陸法會所建構出來的世界觀 / Chapter 第三節： --- 前瞻 / 參考書目 --- p.242-247 / 附錄一（袾宏大師年表） --- p.248-252

This paper examines the Buddhist ritual Wesak---commemoration of the birth, enlightenment, and death (or parinibbana) of the Buddha---and its social function in creating Buddhist identity. A socio-historical survey of early Wesak rituals and case studies of Sri Lanka and North America provide examples of the development of Wesak as a ritual. This socio-political interpretation of Wesak reflects the consolidating nature of ritual through its interactions with other political and religious systems, and offers a glimpse into the emerging ecumenical form of Buddhism in North America.

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This dissertation explores ritual healing and the issue of efficacy in early medieval Japanese Buddhism through a study of The Ritual of Shōmen Kongō for Expelling Demons and Māras. Designed by monks of the Jimon branch of the Tendai school in the 1170’s and transmitted over the thirteenth century, this ritual stood out in the field of esoteric ritual healing at the time for two significant reasons. First, its therapeutic program was centered on moxibustion (kyū), a Chinese medical modality in which the healer burns dried mugwort on multiple locations on the patient’s body. Second, it was the earliest esoteric rite created in Japan to target a single, named affliction. That affliction was “corpse-vector disease” (denshibyō), a contagious wasting disorder known to Japan through transmitted classical Chinese medical texts as well as Buddhist scriptures. Until this time, esoteric ritual healing in Japan had never before featured direct engagement with the patient’s body so prominently. What was it about corpse-vector disease, an affliction that only became known in the late twelfth century, that spurred monks to reorient esoteric ritual healing around a technology for burning the body of the sick? Why, moreover, had Jimon monks made the unprecedented move of looking beyond the tried-and-true techniques of the esoteric ritual repertoire to instead adopt a non-Buddhist medical modality? Through an examination of the extant textual sources for the rite as well as medical texts, courtier diaries, tale literature, and other ritual sources, this dissertation investigates these questions in order to reconsider the issue of efficacy in the context of Buddhist ritual healing. Challenging the longstanding notion that esoteric ritual efficacy was the object of unquestioning belief throughout the early medieval period, I define efficacy as a site of uncertainty for both healers and patients, a nexus for the convergence of vexing questions and anxieties pertaining to disease, technology, and the body. Responding to new problems posed by the emergence of corpse-vector disease, Jimon monks—the most prominent therapeutic exorcists at court in the twelfth and thirteenth centuries—offered an unheard of solution that would thereafter transform healing culture in Japan for centuries. I examine how Jimon monks drew upon liturgical, doctrinal, and medical texts to reimagine the disease as well as moxibustion and the patient’s body, and consider the transformations the enactment of the rite’s prescriptions would have brought to performances of ritual healing. In so doing, I argue that efficacy cannot be understood solely through universal ascriptions of ritual power, common as those ascriptions may be throughout esoteric liturgical literature. Rather, the Jimon ritual demonstrates above all that esoteric healers had to negotiate efficacy through a specific constellation of images and material practices that engaged issues of affliction, technology, and body in compelling ways.

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.

蔡懿嫻. / 論文 (哲學碩士)--香港中文大學, 1999. / 參考文獻 (leaves 246-256). / 附中英文摘要. / Cai Yixian. / Lun wen (zhe xue shuo shi) -- Xianggang zhong wen da xue, 1999. / Can kao wen xian (leaves 246-256). / Fu Zhong Ying wen zhai yao. / 緒論 --- p.1 / Chapter (一) --- 硏究源起 --- p.1 / Chapter (二) --- 中國佛教音樂的硏究現況 --- p.1 / Chapter (三) --- 本選題的意義及硏究目的 --- p.5 / Chapter (四) --- 本論文採用之硏究方法 --- p.6 / Chapter 第一章 --- 佛教及其音樂在中國之發展槪況 --- p.8 / Chapter 第一節 --- 佛教之傳入 --- p.8 / Chapter 第二節 --- 佛教音樂在中國的發展槪況 --- p.10 / Chapter (一) --- 漢代至東晉的初弘階段 --- p.10 / Chapter (二) --- 南北朝的建立階段 --- p.12 / Chapter (三) --- 唐代的繁盛及定型化階段 --- p.13 / Chapter (四) --- 宋元至近代的衰微階段 --- p.15 / Chapter 第二章 --- 佛教在香港的發展槪況 --- p.18 / Chapter 第一節 --- 香港的三大古刹與佛教在香港的歷史槪況 --- p.18 / Chapter 第二節 --- 1900年至1940年佛教在香港的發展槪況 --- p.20 / Chapter 第三節 --- 戰後佛教在香港的發展 --- p.22 / Chapter 第三章 --- 香港的佛教儀式及法事音樂 --- p.24 / Chapter 第一節 --- 香港的佛教儀式 --- p.24 / Chapter (一) --- 《朝暮課誦》及《二時臨齋儀》 --- p.24 / Chapter (二) --- 佛教定期舉行的法事 --- p.25 / Chapter (三) --- 佛教不定期舉行的重要法事 --- p.26 / Chapter 第二節 --- 香港佛教法事音樂 --- p.28 / Chapter 第三節 --- 香港佛教法事音樂的傳授 --- p.29 / Chapter 第四章 --- 《焰口》佛事及其音樂 --- p.34 / Chapter 第一節 --- 《焰口》佛事簡介 --- p.34 / Chapter (一) --- 《焰口》佛事之起源 --- p.34 / Chapter (二) --- 《焰口》佛事之經文版本 --- p.34 / Chapter (三) --- 《焰口》佛事之舉行時間及地點 --- p.36 / Chapter (四) --- 《焰口》佛事之目的 --- p.36 / Chapter 第二節 --- 佛教天童精舍之法會 --- p.37 / Chapter (一) --- 佛教天童精舍之簡介 --- p.37 / Chapter (二) --- 天童精舍之《焰口》佛事 --- p.39 / Chapter (三) --- 《焰口》佛事之參與人員 --- p.41 / Chapter (四) --- 實地考查佛教天童精舍之《焰口》佛事 --- p.41 / Chapter (五) --- 《焰口》佛事之程序 --- p.42 / Chapter (六) --- 《焰口》佛事之音樂記譜 --- p.73 / Chapter 第五章 --- 《焰口》佛事音樂之形態分析 --- p.185 / Chapter 第一節 --- 《焰口》佛事的唱誦形式及經文分類 --- p.185 / Chapter (一) --- 《焰口》佛事的唱誦形式 --- p.185 / Chapter (二) --- 《焰口》佛事的經文分類 --- p.187 / Chapter 第二節 --- 《焰口》佛事梵唄的調式與音階 --- p.193 / Chapter (一) --- 調式 --- p.193 / Chapter (二) --- 調性的轉移 --- p.193 / Chapter (三) --- 音階與音域 --- p.194 / Chapter 第三節 --- 梵唄速度特點 --- p.198 / Chapter (一) --- 散一緊一快一慢 --- p.198 / Chapter (二) --- 散板 --- p.199 / Chapter (三) --- 固定節拍 --- p.199 / Chapter 第四節 --- 旋律的發展手法 --- p.199 / Chapter (一) --- 典型旋律型的運用 --- p.199 / Chapter (二) --- 典型旋律型的變化 --- p.203 / Chapter 第五節 --- 梵唄的結構型態 --- p.205 / Chapter (一) --- 單句反覆變奏體 --- p.205 / Chapter (二) --- 上下句反覆變奏體 --- p.205 / Chapter 第六節 --- 曲調運用手法 --- p.211 / Chapter (一) --- 一曲一詞 --- p.211 / Chapter (二) --- 一曲多用 --- p.211 / Chapter (三) --- 一詞多調 --- p.216 / Chapter (四) --- 套曲 --- p.227 / Chapter 第七節 --- 《焰口》佛事打擊法器的運用 --- p.229 / Chapter (一) --- 《焰口》佛事的打擊法器 --- p.229 / Chapter (二) --- 《焰口》佛事打擊法器的伴奏方式 --- p.232 / Chapter 第八節 --- 儀式音樂在佛教儀式中的意義 --- p.234 / Chapter 第九節 --- 《焰口》佛事與外圍文化的關係 --- p.235 / 總結 --- p.243 / 參考書目 --- p.246

本文的主旨在於探討儀式傳統向戲劇轉化的問題。本文以岑溪市南渡鎮地方儀式傳統為基礎，從社會綜合市鎮格局形成、儀式傳統中的基本儀式形態、作為戲劇化載體的儀式劇形態，以及儀式劇在整個儀式傳統中的定位與脈絡等方面，對「儀」與「戲」在特定社會轉變背景下的關係作出深入的探究。 / 本文分七章就上述論題展開論述。第一章為緒論部分，主要涉及研究緣起、地方儀式傳統與儀式劇研究回顧、問題意識形成以及研究資料方法等內容。 / 第二章集中論述自清乾隆年間起，南渡鎮因鹽課政策的改變逐漸形成了綜合性市鎮，為南渡儀式傳統的形成打下了物質基礎。 / 第三章主要論述南渡儀式傳統的基本形態，包括相關家族移民史、道法源及當地紅事、白事、神事的表演形態。南渡道館存有兩部主要儀式劇：《枉府西遊》與《八仙下凡》，均形成於清中晚期，且衍生於當地道館中的民間佛教信仰。 / 第四章論及南渡道館中的「喃嘸」傳統。南渡「喃嘸」傳統具有廣府與客家融合，茅山、玄科、儀式佛教合而為一的地方「喃嘸」特色。 / 第五章探究南渡「喃嘸」傳統的戲劇化現象。 / 第六章探討南渡「喃嘸」傳統中「儀」與「戲」的互動。 / 第七章為本文結論。 / This dissertation focuses on the question of the theatricalization of local ritual tradition. Our study concentrates on the local ritual tradition in a community town of Nandu, Cenxi. We study the process of theatricalization of local ritual tradition and the relationship between "ritual" and "drama". / This dissertation consists of seven chapters. Chapter one is an introduction which defines the research question and methodology. It also includes a literature review on local ritual tradition and ritual drama. / Chapter two discusses the historical process of urbanization of Nandu Town since Qianlong in relation to the change of tax policy on salt and the emerging need for entertainment of the newly formed town. / Chapter three investigates the forms of ritual in Nadu. There are two main ritual dramas: the Western Travel drama (枉府西遊) and the Eight-Immortals (八仙下凡), both of which formed in late Qing and developed from ritual Buddhism. / Chapter four studies the ritual tradition of Nandu. The ritual is fundmentally made up of three religious sects: Maoshan teachingm , Xuan teaching, as well as ritual Buddhism . / Chapter five focuses on the dramatization of the ritual tradition of Nandu. / Chapter six disscuses the interaction between ritual and drama in Nandu tradition. / Chapter seven is the conclusion of this dissertation. / 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. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 謝健. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 180-197). / Abstracts also in English. / Xie Jian.

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

論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 341-355). / 中英文摘要. / 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 Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Zhong Ying wen zhai yao. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 341-355).