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學界一致肯定近代上海紳商居士在中國佛教現代化轉型過程中發揮了巨大的作用，對此的研究卻明顯不足，不但與紳商居士的歷史重要性極不相稱，也正因缺乏具體研究而導致對該群體的特徵描述並不準確，繼而對近代佛教的樣貌還原亦有所失真。本文試圖通過研究王一亭同時兼具紳商與佛教徒雙重身份的典型個案，探討上海紳商居士的宗教生活與近代佛教轉型之間的互動與糾葛，進而填補近代紳商居士研究領域的空白，並對既有佛教現代化轉型研究進行一定的補充和修正。, 本文在參考一般近代佛教研究常論及的教內著述和報刊文獻基礎上，還以大量的王一亭書畫作品、教外報刊、方誌檔案和其他散見資料為一手史料。通過運用史料學、文獻分析和圖像學研究等方法，並結合布迪厄的社會實踐理論，全文共分四章全面考察王一亭的宗教信仰與佛教實踐。第一章主要梳理王一亭躋身紳商界後進入佛教場域的詳細歷程，及其平日對傳統佛教活動的參與情況。第二章聚焦建制化佛教場域，通過對比僧寺叢林等傳統佛教組織，探討王一亭與其他上海紳商居士創辦、參與各類新型佛教組織時對佛教再生產的影響、及其對佛教內部權力關係的重構。第三章基於藝術場域，論述王一亭將宗教信仰帶入藝術創作和交往活動時憑藉藝術和社會資本兌換、積累佛教文化和經濟資本的情形，及其以此進行社會慈善活動、獲得象徵資本的經過。第四章關注慈善場域中王一亭等上海紳商居士在居士慈善組織中對扶乩、佛教和慈善資源的融攝，考察紳商居士慈善的特點、以及由此為制度化佛教發展帶來之資本和權力關係的變化。, 王一亭的個案和相關活動中其他上海紳商居士的參與反映出近代佛教轉型呈現出以下特徵：其一，上海紳商居士創辦出新型居士組織，其根本特色和成功原因在於對傳統寺院經濟模式的傳承與創新；其二，社會慈善活動成為佛教發展的關鍵，而上海紳商居士發起之居士慈善不但給佛教帶來更多理性化的資本與運作，亦使佛教慈善出現扶乩化的傾向；其三，近代佛教的領導權力逐漸由高僧部份轉向紳商名流居士，而這種轉向既有傳統寺院經濟、文化資本削弱的原因，又與這批名流居士自身紳商權力的擴張密切關聯。, Despite their significant role in the history of modern Chinese Buddhism, focused study on the Shanghai’s lay Buddhist business elites is insufficient for a full understanding on them. This thesis is a case study of a representative Shanghai’s lay Buddhist business elite called Wang Yiting（1867~1938）. We aim at analyzing his religious practices and his involvement in the modernization of Chinese Buddhism in Shanghai. Making use of first-hand resources including local chronicles, archives, Wang’s artworks and his non-Buddhist writings, this thesis applies the methodology of iconography and the theory on social practice of Pierre Bourdieu to analyze the religious practices of Wang Yiting and his reproduction and representation of modern Chinese Buddhism., Chapter one traces the experience of Wang’s taking refuge in Buddhism and his daily Buddhist practices. Chapter two discusses the lay Buddhist movement led by Wang and his friends and compares it with traditional monastic organizations. Chapter three analyzes Wang’s religious beliefs as revealed in his art works. We also study how Wang has utilized Buddhist art for charity work and education of the mass. Chapter four studies the Association of Chinese Philanthropy of Aiding Life in Shanghai. We will study how the popular practices of spirit writing and of the Jigong cult was introduced into the Buddhism by Wang Yiting., Through the case study of Wang we intend to show (1) how the Shanghai Buddhist lay merchants had successfully transformed the traditional monastic economy, (2) how they had integrated the popular practice of spirit writing and charity work into modern Buddhism, and finally (3) how the leadership of modern Buddhism has transferred from eminent monks to these lay Buddhist merchants., Detailed summary in vernacular field only., Detailed summary in vernacular field only., Detailed summary in vernacular field only., 張佳., Thesis submitted: December 2014., Thesis (Ph.D.) Chinese University of Hong Kong, 2015., Includes bibliographical references (leaves 248-263)., s also in Chinese., Zhang Jia., http://library.cuhk.edu.hk/record=b6116401, Use of this resource is governed by the terms and conditions of the Creative Commons “Attribution-NonCommercial-NoDerivatives 4.0 International” License (http://creativecommons.org/licenses/by-nc-nd/4.0/)

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., 馬炳濤., Thesis (Ph.D.) Chinese University of Hong Kong, 2015., Includes bibliographical references (leaves 137-147)., s also in English., Ma Bingtao., http://library.cuhk.edu.hk/record=b6116116, Use of this resource is governed by the terms and conditions of the Creative Commons “Attribution-NonCommercial-NoDerivatives 4.0 International” License (http://creativecommons.org/licenses/by-nc-nd/4.0/)

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., 謝健., Parallel title from added title page., Thesis (Ph.D.) Chinese University of Hong Kong, 2015., Includes bibliographical references (leaves 180-197)., s also in English., Xie Jian., http://library.cuhk.edu.hk/record=b6116018, Use of this resource is governed by the terms and conditions of the Creative Commons “Attribution-NonCommercial-NoDerivatives 4.0 International” License (http://creativecommons.org/licenses/by-nc-nd/4.0/)

譚偉光., "2003年8月", 論文 (神道學碩士)--香港中文大學, 2003., 參考文獻 (leaves 58-61), "2003 nian 8 yue", Tan Weiguang., Lun wen (shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2003., Can kao wen xian (leaves 58-61), 前言 --- p.1, Chapter 1. --- 約翰衛斯理對貧窮的分析 --- p.6, Chapter 1.1 --- 失業 --- p.8, Chapter 1.2 --- 酗酒 --- p.10, Chapter 1.3 --- 奢侈 --- p.11, Chapter 1.4 --- 其他 --- p.12, Chapter 2. --- 約翰衛斯理的扶貧實踐 --- p.15, Chapter 2.1 --- 牛津「循道友」時期（1725-1738) --- p.15, Chapter 2.2 --- 循道衛理運動時期（1738-1791) --- p.19, Chapter 2.2.1 --- 小團及班會在扶貧實踐的角色 --- p.23, Chapter 2.2.2 --- 扶貧實踐的政治層面 --- p.25, Chapter 2.2.3 --- 破除傳統觀念 --- p.27, Chapter 2.2.4 --- 三大原則：盡力賺取、盡力儲蓄、盡力施予 --- p.30, Chapter 3. --- 約翰衛斯理扶貧實踐的神學基礎 --- p.34, Chapter 3.1 --- 恩典與善功 --- p.34, Chapter 3.2 --- 愛上帝及愛鄰舍 --- p.38, Chapter 3.3 --- 社會聖潔 --- p.40, Chapter 3.4 --- 選擇貧窮人 --- p.42, Chapter 4. --- 約翰衛斯理扶貧實踐對現代的啓迪 --- p.45, Chapter 4.1 --- 與貧窮人相遇 --- p.46, Chapter 4.2 --- 對現實處境的重視 --- p.48, Chapter 4.3 --- 從社會關懷到社會行動 --- p.50, 結語 --- p.54, 參考書目 --- p.58, http://library.cuhk.edu.hk/record=b5891378, Use of this resource is governed by the terms and conditions of the Creative Commons “Attribution-NonCommercial-NoDerivatives 4.0 International” License (http://creativecommons.org/licenses/by-nc-nd/4.0/)