古籍流傳迄今，散亡者多，汲古雅士，莫不興歎。若太平廣記者，宋太宗敕修之書也 ，姑不論其修書意在羈縻降國舊臣，抑或欲獲右文令名，其書於稗官野史實徵引浩博 ，不特久佚者賴以存其鱗爪，即今傳而非完帙者亦可據以增補，堪稱古今說部之淵藪 ，無怪乎後之輯收唐以前小說者，多取資於是，其有功於來學，信不可滅。茲考證其 所引書，庶幾為關心吾國典籍者以獻一得之愚。 在凡例中，嘗揭示本文大綱：首為所據廣記諸本簡介（附述未見諸本）；蓋廣記久經 傳鈔，今所見諸本皆一免訛誤，吾人據以研究，實不可不先審辨。其次即為正文，並 檢討廣記引書之得失，為作結論。末有附錄三篇，即「太平廣記卷首匠列引用書目」 、「太平廣記未注出處條目表」及「太平廣記有目無文條目表」；而以參考書目及論 文篇目繼之。又編製書名索引，置於最末，以便檢閱。 茲就「本文所據太平廣記諸本簡介（附述未見諸本）」、「正文」、「結論」三者提 要說明如下： 本文所據太平廣記諸本簡介 太平廣記五百卷目錄十卷，宋太宗於太平興國二年三月十七日，詔儒臣篡修，與太平 御覽同時，篡者亦略相同，而廣記於翌年八月十三日書成進呈，較御覽為先。今據明 談愷刻本廣記卷首所附李昉等進書表結銜題名後書云：「八月二十五日奉勒送史館， 六年正月奉旨雕印板」雖非進書表文，要為實錄；可見廣記成書後，兩年餘即行雕板 。然玉海卷五四云：「廣記鏤板頒天下，言者以為非學者所急，收墨板藏太清樓。」 是廣記雕板固早，似猶未即印行。北宋末，蔡蕃嘗節太平廣記故事成鹿革事類，復節 其詩文成鹿革文類；據，此謂廣記在北宋末已流傳則可，謂蔡氏所取為刻本則未必是 ，蓋當時伙妨以鈔本相傳也。又，清孫潛嘗以舊鈔宋本校正明談愷刻本；所謂舊鈔宋 本，今不詳流落何，方試就國立臺灣大學研究圖書館所藏談刻之孫氏校語觀之，舊鈔 本遇「構」、「構」，李皆書作「御名」（按高宗名構），可證南宋高宗時有傳本， 唯亦未敢遽定為刻本。所可知者，清陳鱣嘗據宋板為吳騫所藏許刻手校一過（見藏園 群書題記初集卷四校宋本太平廣記跋），依此，則宋代誠有刻本行世，惜其板未傳， 今僅就陳氏校語（汪紹楹點校本引之）略知一二而已，無由詳其刊行年月。迨明、清 以來，有談愷、許自昌、黃晟等先後校刻之本，始使是書印行漸廣。 引書考正文 本文分廣記引書為四項，隸屬兩大類，即： 壹太平廣記引書之見於歷代書志者 一卷首所列弔用書目有其名者 二卷首所列引用書目無其名者 貳太平廣記引書之未見於歷代書志者 一卷首所列引用書目有其名者 二卷首所列引用書目無其名者 且為便於編制，各項弔書依四庫全書總目所分部類順序彙列。然芋書於芋部芋類，諸 家書志實有出入；況廣記引書，以小說居多，雖引及其他，要亦取其近乎小說性質之 條文，似不必拘泥於部類之區分。是以芋部芋類引書之，前不復明標部類名稱，僅於 相鄰部類間隔兩行書寫以示區別。 結論 傳本廣記卷首所列引用書目，姑不論其真偽，但其於廣記引書遺漏頗多，則為事實。 然宋本不傳，未得其實，本文姑就考證所得，重為引書總數作一估計： 引書之見於歷代書志而引用書目復有其名者，凡二百五十五種 引書之見於歷代書志而引用書目無其名者，凡四十八種 引書之未見於歷代書志而引用書目有其名者，凡五十八種 引書之未見於歷代書志而引用書目亦無其名者，凡五十八種 合計四百一十九種 此外，廣記引書尚「有引書名稱雜亂不統一」、「捨早出而引晚出之書」、「濫注出 處而末能徵實」、「複出或文異而事同之篇章不□」、「不注出處篇章頗多」、「任 意竄改原文」諸失，然瑕不掩瑜，未可輕之。 /

This diploma thesis deals with the design and implementation of a tool for network attack detection from a captured network communication. It utilises the tshark packet analyser, the meaning of which is to convert the input file with the captured communications to the PDML format. The objective of this conversion being, increasing the flexibility of input data processing. When designing the tool, emphasis has been placed on the ability to expand it to detect new network attacks and on integrating these additions with ease. For this reason, the thesis also includes the design of a complex declarative descriptions for network attacks in the YAML serialization format. This allows us to specify the key properties of the network attacks and the conditions for their detection. The resulting tool acts as an interpreter of proposed declarative descriptions allowing it to be expanded with new types of attacks.

This work is about position prediction in network, it is focused to find Landmark closest to the Host in the network (with lowest distance vector). The algorithm is based on GNP system. In terms of GNP system simulation was selected method for mathematical part of position prediction. The method was Simplex Downhill. The designed algorithm was implemented in Java. In the first step chose Host continent by meassuring the distance vector. In next step is selected nearest part in the continent. In conclusion estimate Host its position and then closest Landmark. Results from this work is important for designing TTP protocol. The verdict is that the GNP can be used for TTP, but Landmarks must be located in uniform density.

本論文針對基督宗教宗徒教父作品之《十二宗徒訓誨錄》、《克來孟致格林多人前書》、《依那爵主教七封書信》，與早期天師道之經書《老子想爾注》、《大道家令戒》、《陽平治》中的蒙選思想，進行經典分析與比較研究。研究方法除了縱向的經典分析之外，亦採橫向主題討論與比較。在個案分析方面，本論文指出︰《十二宗徒訓誨錄》的蒙選思想特點是「遵守規範與誡命以確保選民身分」、「呈現出猶太基督徒的信仰跳躍」；《克來孟致格林多人前書》特點是︰「蒙選標準的改變︰義人vs.惡人」、「蒙選者的神祕數字」、「教會︰集體式的蒙選思想」；《依那爵七封書信》特點是︰「殉道與磨難是基督徒蒙選的記號」、「基督徒是天主之愛的果實」、「基督是唯一的天父之門」；《老子想爾注》特點是︰「道是有意志的至高神，祂的旨意是創造與救援」、「蒙選之人與偽技」、「恪遵道誡就是守約」；《大道家令戒》與《陽平治》特點是︰「天人盟約︰正一盟威之道」、「種民︰道教式的『選民』」、「種民︰與男女合氣或黃赤之術無關」。在橫向主題式的比較方面︰一、「盟約與蒙選」指出盟約是神（或道）的旨意與人的意願二合一的結果，這個觀點不僅見於三件宗徒教父作品中，也同見本研究分析之早期天師道經書中，同時，均明確強調「至誠之心」的重要性，而盟約也是祝福、並且神（道）與人雙方自願受束縛的表示。二、「罪與蒙選」指出宗徒教父時期延續以色列信仰傳統中創造、犯罪、盟約、蒙選的思想，但是「克來孟」或依那爵均高舉耶穌基督之血建立的新約的重要性。「種民」則是在罪惡世界中因奉法有功且積極行善，蒙老君揀選獲救的道民，儘管了不可得，但「道」並沒有放棄救援的意願。三、「蒙祝福的種嗣」方面，基督徒的「選民」具有濃厚的「種嗣」思想，而「種民」辭彙中亦有「罪惡世界中蒙祝福的種嗣」的意思，在天人符應過程中，是使天地再度出現太平氣的關鍵角色。 / This research focuses on the ideas of ‘the divine election’ in the following documents: the Didache, 1 Clement, 7 Epistles of Ignatius of Antioch, Lao-Zi Xiang’er Zhu(The Xiang’er commentary of the Dao-de Jin,老子想爾注), Dao-dao Jialing Jie (The Rules Governing the Family of the Dao,大道家令戒), Yiang-ping zhi ( The Diocese of Yangping, 陽平治). Both scriptural analysis and thematic comparative analysis are applied as the method of the research. The findings are as followed. In the scriptures, ideas of the ‘divine election’ are expressed with different distinguishing features: in the Didache, they are:’ keeping commandments for ensuring the chosen identity,’ ‘the leap-of-faith of the Jewish Christians;’ in 1 Clement they are: ‘righteousness vs. wickedness as the boundary of the election,’ ‘mysterious number of the elected,’ and ‘ecclesia: a collective idea of the divine election;’ in the Epistles of Ignatius of Antioch, they are: ‘persecution as a sign of the divine election,’ ‘Christian as a fruit of God’s Love,’ and ‘Christ, the door of the Father.’ In the Xiang’er Zhu, they are: ‘Dao, the supreme God, who’s will is to create and to save,’ ‘the elected people and the false skills,’ and ‘compliance to Dao’s precepts is to keep the Covenant;’ in the Jialing Jie and Yiang-ping zhi, they are: ‘ “Zhengyi mengwei zhi dao(正一盟威之道)” is the Covenant,’ ‘Zhong-min(種民), a Daoist expression of “the elected people”,’ and ‘zhong-min, a dignified and extraordinary identity and status unrelated to sexual rites.’ In the thematic analysis: 1. Covenant and the Election: (1) covenant as a union of wills of God and of man; highly emphasizes on whole-heartedness and sincerity; covenant as a divine blessing as well as an expression of the both sides’ willingness of being constrained. 2. Sin and the Election: (1) although clear inheritance of Israel’s faith tradition can be found in the Apostolic Fathers’ writings, 1 Clement and Epistles of Ignatius highly emphasis on the Blood of Christ and Jesus’ New Covenant. Whereas zhong-mins are the divine elected in the sinful world; though they are extremely rare, the Dao does not give up searching them for the purpose of saving the world out of the depths. 3. The Blessed Seeds: Christians’ ‘the elected people’ densely connotes ‘the seed people;’ both ‘zhong-min’ and ‘the elected’ connote ‘the blessed seed in the sinful world.’ Zhong-mins not only can survive eschatological catastrophe, but also function as the ones inducing Tai-pin Chi (太平氣) in the post-catastrophe world. They are the ones through which the Dao bestow the divine blessings upon the world.